We are putting in place the prophetic rule that was identified by the Lion of the tribe of Judah in His work of unsealing the last six verses of Daniel eleven, at the “time of the end,” in 1989, when the Soviet Union was swept away by an secret alliance between Ronald Reagan and the pope of Rome. We have shown that the triple applications of Rome and the fall of Babylon identify the woman and the beast she rides upon and reigns over in Revelation seventeen.
Biz 1989-njy ýylda, “ahyrzaman wagtynda,” Ronald Reýgan bilen Rim papasynyň arasyndaky gizlin bir ylalaşygyň netijesinde Sowet Soýuzy syrylyp aýrylanda, Daniel on birinji babyň soňky alty aýatyny açyp görkezmek işinde Ýahuda taýpasynyň Arslany tarapyndan kesgitlenen pygamberlik kadasyny ornaşdyrýarys. Biz Rimiň üç gatly ulanylyşynyň we Wawilonyň ýykylşynyň Ylham on ýedinjide zenany hem-de onuň münen we onuň üstünden höküm sürýän haýwany kesgitleýändigini görkezdik.
The portrayal of the woman and the beast in chapters seventeen and eighteen identify the progressive judgment which God brings upon Modern Babylon, beginning at the soon-coming Sunday law and lasting until Michael stands up and human probation closes. That period of time marks the first part of God’s Executive Judgment that is accomplished with a mixture of His mercy. Then with the seven last plagues, no mercy is mixed with His judgments. The two steps have been also inferred in the Investigative Judgment, which began on October 22, 1844. The investigative judgment began with the investigation and judgment of the dead, and on September 11, 2001, the investigative judgment of the living began.
On ýedinji we on sekizinji baplarda aýalyň hem-de haýwanyň beýan edilişi, Hudaýyň Häzirki zamanyň Wawilonyň üstüne getirýän yzygiderli hökümüni aýdyňlaşdyrýar; bu höküm ýakynda çykjak ýekşenbe kanunyndan başlap, Mikaýyl ýerinden galyp, adamzat üçin synag möhleti ýapylýança dowam edýär. Şol wagt aralygy, Hudaýyň Rehimdarlygy bilen garyşdyrylyp amala aşyrylýan Ýerine Ýetiriji Hökmüniň ilkinji bölegini alamatlandyrýar. Soňra bolsa, soňky ýedi bela bilen birlikde, Onuň hökümine hiç hili rehim goşulmaýar. Bu iki ädim 1844-nji ýylyň 22-nji oktýabrynda başlanan Derňew Hökmünde hem göz öňünde tutulypdy. Derňew hökümi ölüleriň derňelmegi we höküm edilmegi bilen başlady, hem-de 2001-nji ýylyň 11-nji sentýabrynda diri bolanlaryň derňew hökümi başlandy.
The judgment of the living is also divided into two periods, the first beginning on September 11, 2001, with the investigation and judgment of those that are candidates to be among the one hundred and forty-four thousand, for judgment begins with the house of God. The investigative judgment of the dead was only accomplished upon those whose names had, at some time in their life, been recorded in the book of life. The names of the dead that were written and registered were then compared with the book of sins. If they had unconfessed sins their names were removed from the book of life. The investigative judgment of the Living is qualified as beginning with the house of God, whereas there needed to be no qualification in the investigative judgment of the dead.
Diri bolanlaryň hökmi hem iki döwre bölünýär; birinji döwür 2001-nji ýylyň 11-nji sentýabrynda başlanýar we höküm Hudaýyň öýünden başlanýandygy üçin, ýüz kyrk dört müňüň arasynda bolmaga dalaşgär bolanlaryň derňewi we hökmi bilen başlanýar. Ölüleriň derňew hökmi diňe durmuşynyň haýsydyr bir döwründe atlary ýaşaýyş kitabyna ýazylan bolanlar babatda amala aşyrylypdy. Ýazylan we hasaba alnan ölüleriň atlary soňra günäler kitaby bilen deňeşdirildi. Eger olaryň boýun alynmadyk günäleri bar bolsa, olaryň atlary ýaşaýyş kitabyndan aýrylyp taşlandy. Diri bolanlaryň derňew hökmi Hudaýyň öýünden başlanýar diýip kesgitlenýär, emma ölüleriň derňew höküminde beýle kesgitleme zerur bolmandy.
In the investigative judgment of the living, God’s Word was careful to identify that judgment during the sealing time of the one hundred and forty-four thousand began at Jerusalem, which is God’s church. The Bible provides a second direct witness to this fact.
Ýüz kyrk dört müňüň möhürleniş döwründe diri bolanlaryň derňew höküminde, Hudaýyň Sözi şol hökümüň Hudaýyň ybadathanasy bolan Iýerusalimden başlanandygyny anyk görkezmäge ünsli boldy. Mukaddes Kitap bu hakykata ikinji göni şaýatlygy berýär.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Çünki höküm çykarylyşynyň Hudaýyň öýünden başlanmaly wagty ýetdi; eger-de ol ilki bizden başlasa, onda Hudaýyň hoş habaryna boýun egmeýänleriň ahyry näme bolar? 1 Petrus 4:17.
The judgment of the living begins at Jerusalem, the house of God, and there is a specific time when that judgment begins. The judgment of the living begins in Jerusalem when the writer’s inkhorn goes through Jerusalem and places a mark upon the men and women who sigh and cry for the abominations that are done in the church and also the land.
Dirileriñ hökmi Hudaýyň öýi bolan Iýerusalimden başlanýar, we şol hökmiň başlanýan anyk bir wagty bar. Dirileriñ hökmi Iýerusalimde, ýazuwçynyň syýa gabynyň Iýerusalimi aýlanyp geçip, ybadathanada hem-de ýurtda edilýän nejislikler üçin ah çekip, nala edýän erkekleriň we aýallaryň ýüzüne bir nyşan goýýan wagtynda başlanýar.
The class that does not obey the gospel is identified in Revelation chapter seven in contrast with the one hundred and forty-four thousand, where John there identifies them as the great multitude. The great multitude represents a class of living souls that are judged during the period of the judgment of the living who have not fully obeyed God’s law, for they have been worshipping on the pope’s day of the sun. At the soon-coming Sunday law in the United States those who have been sealed by the angel with the writer’s inkhorn in Ezekiel chapter nine, which is also the sealing of Revelation chapter seven, are lifted up as an ensign. Then those who are currently not obeying the gospel will be held accountable to the seventh-day Sabbath.
Hoş Habara boýun egmeýän topar, Vahý kitabynyň ýedinji babynda ýüz kyrk dört müňlük bilen garşylyklylykda görkezilýär; şol ýerde Ýahýa olary beýik köplük diýip atlandyrýar. Beýik köplük, dirileriň höküm edilýän döwründe höküm edilýän diri janlaryň bir toparyny aňladýar; olar Hudaýyň kanunyna doly boýun egmändirler, çünki olar papanyň gününe, ýagny güne sežde edip geldiler. Amerikanyň Birleşen Ştatlarynda ýakynda çykjak Ýekşenbe kanuny wagtynda, Hezekiýel pygamberiň dokuzynjy babynda ýazgyçynyň syýa gaply perişdesi tarapyndan möhürlenenler — bu hem Vahý kitabynyň ýedinji babyndaky möhürlenmedir — baýdak hökmünde ýokary göteriler. Şonda häzirki wagtda Hoş Habara boýun egmeýänlerden ýedinji günüň Sabatyna görä hasap soralar.
“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.
“Emma geçmiş nesilleriň hristianlary ýekşenbe gününi berjaý edipdirler, muny etmek bilen Injildäki Sabat gününi tutýarys diýip çaklapdyrlar; hem-de häzirki wagtda her bir ybadathanada, Rim Katolik jemgyýetini hem aýyrman, ýekşenbe güniniň Hudaý tarapyndan bellenen Sabatdygyna ýürekden ynanýan hakyky hristianlar bardyr. Hudaý olaryň niýetleriniň ýürekdeşligini we Onuň öňündäki dogrulygyny kabul edýär. Emma ýekşenbe berjaý edilişi kanun bilen mejbury edilende, hem-de hakyky Sabatyň borjy babatda dünýä ýagtylandyrylanda, şonda kim Hudaýyň buýrugyny bozup, ygtyýary Rimiňkiden ýokary bolmadyk bir buýruga boýun egse, şeýlelik bilen ol papalygy Hudaýdan ýokary hormatlandyrar. Ol Rime we Rim tarapyndan bellenen dessury mejbury edýän güýje tagzym edýär. Ol haýwana we onuň şekiline çokunýar. Adamlar şeýlelik bilen Hudaýyň Öz ygtyýarynyň nyşany diýip yglan eden dessuryny ret edip, onuň deregine Rimiň öz hökümranlygynyň alamaty hökmünde saýlan zadyna hormat görkezende, olar şeýlelik bilen Rime wepalylygyň nyşanyny — ‘haýwanyň belligini’ — kabul ederler. Bu mesele halkyň öňünde şeýle aç-açan goýulýança, hem-de olar Hudaýyň buýruklary bilen adamlaryň buýruklarynyň arasynda saýlamaga getirilýänçä, bidüzgünçilikde galmagyny dowam etdirýänler ‘haýwanyň belligini’ almazlar.” Beýik Jedel, 449.
The ensign of those who are sealed are who calls those who obey not the gospel into obedience.
Möhürlenenleriň baýdagy, Hoş Habara boýun egmeýänleri boýun egmäge çagyrýandyr.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Şol günde Ýeşşäniň bir köki bolar; ol halklar üçin baýdak bolup durar; başga milletler oňa ýüz tutarlar; onuň rahatlygy şöhratly bolar. Şol günde şeýle bolar: Reb Öz halkynyň galanlaryny gaýtadan, ikinji gezek, Assiriýadan, Müsürden, Pathrosdan, Kuşdan, Elamdan, Şinardan, Hamatdan we deňiz adalaryndan yzyna getirmek üçin elini uzadar. Ol milletler üçin bir baýdak galdyrar, Ysraýylyň kowlanlaryny ýygnar we Ýehudanyň dagynaklaryny ýeriň dört künjeginden bir ýere jemlär. Işaýa 11:10–12.
Those who currently do not obey not the gospel are judged while they are living, but their judgment must follow the investigative judgment of the living one hundred and forty-four thousand, for they can only be warned by seeing men and women with the seal of God during the crisis of the soon coming Sunday law.
Häzirki wagtda Hoş Habara boýun egmeýänler diri wagtlary höküm edilýärler, emma olaryň hökümi derňew häsiýetli hökümde diri bolan ýüz kyrk dört müňüň işinden soň gelmelidir, çünki olar ýakynda güýje girjek Ýekşenbe kanunynyň krizis döwründe diňe Hudaýyň möhri bilen möhürlenen erkekleri we aýallary görmek arkaly duýdurylyp bilnerler.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
Mukaddes Ruhuň işi dünýäni günä, dogrulyk we höküm barada ynandyrmakdyr. Dünýä diňe hakykata ynanýanlaryň hakykat arkaly mukaddeslenendigini görüp, beýik we mukaddes ýörelgelere görä hereket edýändigini, Hudaýyň buýruklaryny berjaý edýänler bilen olary aýak astyna salýanlaryň arasyndaky tapawudy beýik we ýokarlanan manyda görkezýändigini görüp duýdurylyp bilner. Ruhuň mukaddeslemesi Hudaýyň möhürine eýe bolanlar bilen galp dynç gününi berjaý edýänleriň arasyndaky tapawudy aýan edýär. Synag gelende, haýwanyň nyşanynyň nämedigi aýdyň görkeziler. Ol ýekşenbe gününi berjaý etmekdir. Hakykaty eşidenden soň hem bu güni mukaddes diýip hasap etmegini dowam etdirýänler, wagtlary we kanunlary üýtgetmegi küýüne düwen günä adamsynyň nyşanyny göterýärler. Bible Training School, December 1, 1903.
The executive judgment, which is where the work of the third Elijah is accomplished, begins at the soon-coming Sunday law. It is two periods of time; in the first period God’s judgments are mixed with mercy for those who do not now obey the gospel, and then it is followed by the seven last plagues that are poured out without mercy.
Üçünji Iliýanyň işiniň amala aşyrylýan ýerine ýetiriji höküm ýakyn wagtda çykjak ýekşenbe kanunyndan başlanýar. Ol iki wagt döwründen ybaratdyr; birinji döwürde Hudaýyň hökmleri häzir Hoş Habara boýun egmeýänler üçin merhemet bilen garyşandyr, soňra bolsa rehim-şepagatsyz dökülýän iň soňky ýedi bela onuň yzyna eýerýär.
“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.
“Synag wagty indi köp wagt dowam etmez. Indi Hudaý ýer ýüzünden Öz saklaýjy elini çekýär. Ol uzak wagtdan bäri Öz Mukaddes Ruhunyň üsti bilen erkekler we aýallar bilen gepleşip geldi; emma olar bu çagyryşa gulak asmadylar. Indi Ol Öz halkyna hem-de dünýä Öz höküm hökümleri arkaly gepleýär. Bu hökümleriň wagty, hakykatyň nämedigini öwrenmäge heniz mümkinçilik tapmadyk bolanlar üçin rehim-şepagat wagtydyr. Reb olara mähir bilen nazar salar. Onuň rehim ýüregi täsirlenendir; Onuň eli halas etmek üçin henizem uzalyp dur. Soňky günlerde hakykaty ilkinji gezek eşitjek köp sanly adam howpsuzlyk agylyna kabul ediler.” Review and Herald, November 22, 1906.
Those who obey not the gospel are the “other sheep,” Jesus promised to call, and they will hear His voice when He calls.
Hoş habara tabyn bolmaýanlar Isanyň çagyrjakdygyny wada beren “beýleki goýunlardyr”, we Ol çagyranda, olar Onuň sesini eşiderler.
And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:16.
Meniň başga-da goýunlarym bar, olar bu agyla degişli däl; olary hem Men getirmelidirin, olar Meniň sesimi eşiderler; we bir agyl, bir çopan bolar. Ýahýa 10:16.
The “voice” they hear is the second “voice” of Revelation chapter eighteen, that cries loudly at the soon-coming Sunday law when the judgment of the great whore is doubled, for she has filled up her probationary cup of sin.
Olaryň eşidýän “sesi” Ylham kitabynyň on sekizinji babyndaky ikinji “sesdir”; ol ýakyn wagtda çykjak ýekşenbe kanuny döwründe gaty ses bilen gygyrýar, şol wagt uly zynaçynyň hökmi iki esse artdyrylýar, çünki ol günäniň synag möhletine degişli käsesini dolduryp gutardy.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Pygamber şeýle diýýär: «Men asmanyňdan başga bir perişdäniň inýändigini gördüm; onda beýik gudrat bardy; ýer onuň şöhraty bilen ýagtyldy. Ol güýçli ses bilen batly gygyrdy we şeýle diýdi: Beýik Babil ýykyldy, ýykyldy, we jynlaryň mesgenine öwrüldi» (Revelation 18:1, 2). Bu ikinji perişde tarapyndan berlen şol bir habardyr. Babil ýykyldy, «sebäbi ol ähli milletlere öz zinasynyň gazabynyň şerabyny içirdi» (Revelation 14:8). Ol şerap näme? — Onuň ýalan taglymatlarydyr. Ol dünýä dördünji tabşyrygyň Sabatynyň ýerine galp bir sabaty berdi we Şeýtanyň ilkinji gezek Eden bagynda How ene aýdan ýalanlygyny gaýtalady — janyň tebigy taýdan ölmezligini. Ol köp sanly garyndaş ýalňyşlyklary hem giňden ýaýratdy, «adam buýruklaryny taglymat edip öwredip» (Matthew 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
Isa Öz jemgyýetçilik gullugyna başlanda, Ol Ybadathanany onuň mukaddeslige dil ýetirýän haramlanmasyndan arassalady. Onuň gullugynyň iň soňky işleriniň arasynda Ybadathananyň ikinji gezek arassalanylmagy bardy. Şeýlelikde, dünýäni duýdurmak üçin edilýän soňky işde ýygnaklara iki aýratyn çagyryş edilýär. Ikinji perişdäniň habary şudur: “Beýik şäher bolan Wawilon ýykyldy, ýykyldy, çünki ol ähli milletlere öz zynasyna degişli gazabyň şerabyny içirdi” (Ylham 14:8). Üçünji perişdäniň habarynyň güýçli nidasynda bolsa gökden bir ses eşidilýär, şeýle diýýär: “Eý, Meniň halkym, onuň içinden çykyň, onuň günälerine şärik bolmaz ýalyňyz we onuň belalaryndan almaz ýalyňyz. Çünki onuň günäleri göge çenli ýetdi, Hudaý hem onuň etmişlerini ýatlandy” (Ylham 18:4, 5). Saýlanan Habarlar, 2-nji kitap, 118.
At the soon coming Sunday law in the United States the progressive executive judgment upon Modern Babylon commences, and the last period of the judgment of the living begins as the two judgments overlap. The third messenger who prepares the way for the Messenger of the Covenant work represents the work during the time of the judgment of the living that began on September 11, 2001, and ends when the last of those who currently do not obey the gospel hear the second voice of Revelation chapter eighteen, and come out of Babylon. That work identifies the purification and purging of the temple of the one hundred and forty-four thousand at the beginning of the ministry of the messenger who prepares the way, and then a purging and purification of the temple of the great multitude at the ending of the ministry of the messenger who prepares the way for the Messenger of the Covenant.
Amerikanyň Birleşen Ştatlarynda tiz wagtda çykjak Ýekşenbe kanunynda Häzirki Babil babatynda ýerine ýetiriji hökümiň barha öňe gidýän işi başlanýar, hem-de iki höküm bir-biriniň üstüne gabat gelýändigi sebäpli dirileriň höküminiň soňky döwri başlanýar. Ähtiň Habarçysy üçin ýoly taýýarlaýan üçünji habarçy, 2001-nji ýylyň 11-nji sentýabrynda başlanyp, häzirki wagtda hoş habara gulak asmaýanlaryň iň soňkusy Ylham kitabynyň on sekizinji babyndaky ikinji sesi eşidip, Babiliň içinden çykýança dowam edýän dirileriň hökümi döwründäki işi aňladýar. Şol iş, ýoly taýýarlaýan habarçynyň gullugynyň başynda bir ýüz kyrk dört müňüň ybadathanasynyň arassalanylyşyny we päklenilişini, soňra bolsa Ähtiň Habarçysy üçin ýoly taýýarlaýan habarçynyň gullugynyň ahyrynda beýik mähelläniň ybadathanasynyň tämizlenişini we päklenilişini kesgitleýär.
At the soon coming Sunday law the manifestation of the power of God that occurred at Pentecost is repeated.
Ýakyn wagtda çykaryljak ýekşenbe güni baradaky kanun wagtynda Pentikostda ýüze çykan Hudaýyň güýjüniň aýan bolşy gaýtadan gaýtalanar.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . . .
Hiçbirimiz, karakterlerimiz üzerinde tek bir leke ya da kusur bulunduğu sürece, Tanrı’nın mührünü asla almayacağız. Karakterlerimizdeki kusurları gidermek, can mabedini her türlü murdarlıktan arındırmak bize bırakılmıştır. O zaman son yağmur, Pentikost Günü’nde ilk yağmurun öğrencilerin üzerine yağdığı gibi, bizim üzerimize de yağacaktır....
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“Eý, doganlar, siz taýýarlygyň bu beýik işinde näme edýärsiňiz? Dünýä bilen birleşýänler dünýewi galypy kabul edýärler we haýwanyň nyşanyna taýýarlanýarlar. Özüne ynamsyz bolan, Hudaýyň öňünde özüni peseldýän we hakykata boýun bolmak arkaly janlaryny päkleýänler bolsa, göksel galypy kabul edýärler hem-de maňlaýlarynda Hudaýyň möhürine taýýarlanýarlar. Permana çykarylanda we tamga basylanda, olaryň häsiýeti ebedilik üçin päk we tegmilsiz bolup galar.” Testimonies, volume 5, 214, 216.
It is here that a seeming discrepancy in the prophetic Word might be stumbled over, though it is not necessary to do so. At Pentecost in the time of the disciples the message that was empowered was not carried to the Gentiles, which are those who do not obey the gospel at the soon-coming Sunday law. The message that was empowered at Pentecost was carried to ancient Israel, that for another three and a half years were still in their final probationary time.
Şu ýerde pygamberlik Sözüindäki göze ilýän bir laýyksızlyga büdremek mümkin bolup görünýär, emma beýle etmegiň zerurlygy ýokdur. Şägirtleriň döwründäki Pentikostda kuwwat berlen habar beýleki milletlere eltilmedi; olar bolsa ýakyn wagtda geljek ýekşenbe kanuny wagty Hoş Habara boýun egmeýänlerdir. Pentikostda kuwwat berlen habar gadymy Ysraýyla eltildi; olar hem ýene üç ýarym ýyl dowamynda özleriniň soňky synag möhletinde bolup galdylar.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.
Ýetmiş hepde seniň halkyňyň we seniň mukaddes şäheriňiň üstüne kesgitlenendir: jenaýaty tamamlamak, günälere ahyrky soň bermek, ýazyk üçin ýaraşygy amala aşyrmak, ebedi dogrulygy getirmek, görnüşi we pygamberligi möhürlemek hem-de iň Mukaddesi mesh etmek üçin. Daniel 9:24.
The message that was empowered at Pentecost would not be carried to those who obeyed not the gospel until Stephen was stoned in the year 34. Sister White often identifies this fact.
Pentikostda kuwwatlandyrylan habar, hoş habara boýun bolmadyklara diňe Stefan biziň eramyzyň 34-nji ýylynda daşlanyp öldürilenden soň ýetiriler. Waýt uýa bu hakykaty köplenç görkezýär.
“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.
“Şonda perişde şeýle diýdi: ‘Ol bir hepde [ýedi ýyl] dowamynda köpler bilen ähti tassyklaryr.’ Halasgär Öz hyzmatyna girişeninden soňky ýedi ýylyň dowamynda Hoş Habar, aýratyn hem, ýahudylara wagyz edilmelidi; üç ýarym ýyl Mesihiň Özi tarapyndan, ondan soň bolsa resullar tarapyndan. ‘Hepdäniň ortasynda Ol gurbanlygy we sadakany bes eder.’ Daniýel 9:27. M. S. 31-nji ýylyň ýazynda Mesih, hakyky gurbanlyk hökmünde, Kalwariýada hödürlendi. Şonda ybadathananyň perdesi iki bölege ýyrtyldy; bu bolsa gurbanlyk gullugynyň mukaddesliginiň we ähmiýetiniň gutarandygyny görkezdi. Ýerdäki gurbanlygyň we sadakanyň bes edilmeginiň 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 — milady 34-nji ýylda tamamlandy. Soňra, Stepan daşa tutulyp öldürilmegi bilen, ýehudylar hoş habary ret edendiklerini ahyrsoňy gutarnykly möhürlediler; yzarlama sebäpli dagadylyp giden şägirtler ‘hemme ýerde gezip, sözi wagyz edýärdiler’ (Resullaryň Işleri 8:4); şondan kän wagt geçmänkä, yzarlawçy Saul iman etdi hem-de milletlere resul bolan Pawlus boldy.” The Desire of Ages, 233.
The message which was empowered at Pentecost, fifty days after Christ’s resurrection, aligns with the Sunday law where the gospel calls Christ’s other flock out of Babylon, yet it was not for three and a half years after the cross that the Jews “sealed their rejection of the gospel,” and the message then went to the Gentiles, who are those who then did not obey the gospel. The seeming contradiction is magnified by the identification that in 34 AD the Jews sealed their rejection of the gospel, for Sister White says otherwise.
Mesihiň direlişinden elli gün soň, Pentikostda güýjüne eýe bolan habar, Hoş Habaryň Mesihiň beýleki sürüsini Babildan çagyryp çykarýan ýekşenbe kanuny bilen gabat gelýär; ýöne haçdan soň üç ýarym ýyl geçýänçä, ýehudylar «Hoş Habary ret edişlerini möhürlemediler», we şondan soň habar beýleki milletlere gitdi; olar bolsa şol wagt Hoş Habara boýun egmedik bolanlardyr. Görnüp duran gapma-garşylyk, b. e. 34-nji ýylda ýehudylaryň Hoş Habary ret edişlerini möhürländikleri baradaky kesgitleme bilen has-da ulalýar; çünki Waýt uýa munuň tersini aýdýar.
“Since the whole ritual economy was symbolical of Christ, it had no value apart from Him. When the Jews sealed their rejection of Christ by delivering Him to death, they rejected all that gave significance to the temple and its services. Its sacredness had departed. It was doomed to destruction. From that day sacrificial offerings and the service connected with them were meaningless. Like the offering of Cain, they did not express faith in the Saviour. In putting Christ to death, the Jews virtually destroyed their temple. When Christ was crucified, the inner veil of the temple was rent in twain from top to bottom, signifying that the great final sacrifice had been made, and that the system of sacrificial offerings was forever at an end.” The Desire of Ages, 165.
“Tutuş dabaralyk ybadat düzümniň barysy Mesihiň nyşany bolandygy üçin, Ol bolmazdan onuň hiç hili gymmaty ýokdy. Ýewreýler Mesihi ölüme tabşyryp, Ony ret edýändiklerine soňky möhri basanlarynda, olar ybadathana we onuň hyzmatlaryna many berýän ähli zady ret etdiler. Onuň mukaddesligi gitdi. Ol ýykylmaga höküm edilipdi. Şol günden başlap gurbanlyk sadakalary we olar bilen baglanyşykly hyzmat hiç bir many aňlatmaýardy. Olar Kabylyň sadakasy ýaly, Halasgäre bolan imany beýan etmeýärdi. Ýewreýler Mesihi ölüme höküm etmek bilen, aslynda öz ybadathanalaryny ýykdylar. Mesih haça çüýlenende, ybadathananyň içki perdəsi ýokardan aşaklygyna iki bölege ýyrtyldy; bu bolsa beýik, soňky Gurbanlygyň berlendigini hem-de gurbanlyk sadakalary ulgamynyň ebedilik tamam bolandygyny aňladýardy.” The Desire of Ages, 165.
Did the Jews seal their rejection of the gospel at the stoning of Stephen or the cross of Christ? This seeming contradiction is associated with the seeming contradiction of identifying the manifestation of the power of God at Pentecost to the soon-coming Sunday law.
Ýahudylar Hoş Habary ret etdiklerini Stefanyň daşlanmagynda möhürledilermi ýa-da Mesihiň haçynda? Görnüşdäki bu gapma-garşylyk Pentikostda Hudaýyň güýjüniň ýüze çykmagyny ýakyn wagtda geljek Ýekşenbe güni baradaky kanun bilen baglanyşdyrýan görnüşdäki gapma-garşylyk bilen arabaglanyşyklydyr.
We intend to sort the seeming contradiction out in the next article, but I wish to remind us that the purpose of this particular consideration is based upon the fact that is identified by the prophets that God’s Laodicean people in the last days do not understand the judgment. We have taken time to review the various periods and purposes of the judgment in order to be clear about how the investigative and executive judgments both meet at the soon-coming Sunday law. In order to see the revelation associated with the seeming contradictions we have just raised these elements needed to be reviewed.
Biz görünýän garşylygy indiki makalada aýdyňlaşdyrmagy maksat edinýäris, emma size ýatlatmak isleýärin: bu aýratyn seljerişiň maksady pygamberleriň görkezşi ýaly, soňky günlerde Hudaýyň Laodikeýadaky halkynyň höküm düşünjesine düşünmeýändigi hakykatyna esaslanýar. Derňew we ýerine ýetiriji hökümleriň ikisiniň hem ýakyn wagtda geljek ýekşenbe kanunynda nähili birleşýändigini anyk düşünmek üçin, biz hökümiň dürli döwürlerini we maksatlaryny gözden geçirmäge wagt aýyrdyk. Ýaňy gozgap geçen görünýän garşylyklarymyz bilen baglanyşykly açylyşy görmek üçin, bu unsurlar gözden geçirilmelidi.
We will continue this study in the next article.
Bu öwrenişi indiki makalada dowam etdireris.
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.
Rim katolikleri Sabatyň özgerdilmeginiň öz ybadathanalary tarapyndan edilendigini ykrar edýärler we hut şu özgerişi ybadathananyň iň ýokary ygtyýarlylygynyň subuty hökmünde görkezýärler. Olar hepdäniň ilkinji gününi Sabat hökmünde berjaý etmek bilen protestantlaryň onuň ylahy zatlar barada kanun çykarmak güýjüni ykrar edýändiklerini beýan edýärler. Rim ybadathanasy öz ýalňyşmazlyk baradaky talabyndan ýüz öwürmedi; dünýä hem-de protestant ybadathanalary onuň döreden galp Sabatyny kabul edip, Ýehowanyň Sabatyny ret edenlerinde, olar aslynda şol talaby ykrar edýärler. Olar bu özgeriş üçin ygtyýarlyga salgylanyp bilerler, ýöne olaryň pikir ýöretmesindäki ýalňyşlygy aňsatlyk bilen görmek bolýar. Papist protestantlaryň özlerini aldaýandyklaryny, bu meselede hakykata bilkastlaýyn göz ýumýandyklaryny görer ýaly ýiti düşünjelidir. Ýekşenbe düzgüniniň goldaw gazanmagy bilen, ol bütin protestant dünýäsini ahyrsoňy Rimiň baýdagynyň astyna getirjekdigine ynamly bolup, begenýär.
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
Şenbe gününiň üýtgedilmegi Rim ybadathanasynyň häkimiýetiniň nyşany ýa-da belgisi bolup durýar. Dördünji tabşyrygyň talaplaryna düşünip, hakyky Şenbäniň ýerine galp şenbe gününi tutmagy saýlaýanlar, munuň bilen diňe şol buýruk berýän güýje hormat-sarpa goýýarlar. Haýwanyň belgisi papalyk şenbesidir; ol dünýä tarapyndan Hudaýyň bellän gününiň ýerine kabul edilendir.
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Emma haýwanyň nyşanyny kabul etmegiň wagty, pygamberlikde bellenişi ýaly, entek gelmedi. Synag wagty heniz gelmedi. Her bir ybadathanada, Rim Katolik ýygnagyny hem hasaba almazlyk bolmaz, hakyky mesihiler bar. Olar ýagtylygy alyp, dördünji tabşyrygyň borjuny görýänçäler hiç kim höküm edilmez. Emma galp Sabaty mejbury edýän perman çykarylanda, we üçünji perişdäniň güýçli nidası adamlary haýwana we onuň keşbine ybadat etmekden duýdurylanda, galp bilen hakykynyň arasyndaky çyzyk aýdyň çekiler. Şonda henizem günäde dowam edýänler maňlaýlarynda ýa-da ellerinde haýwanyň nyşanyny kabul ederler.”
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“Biz bu döwre çalt ädimler bilen golaýlaşýarys. Protestant ybadathanalary ýalan dini goldamak üçin dünýewi häkimiýet bilen birleşenlerinde, öz ata-babalary şol dine garşy çykandyklary üçin iň gazaply yzarlamalara dözen bolsalar, şonda papalyk Sabaty ybadathana bilen döwletiň birleşen häkimiýeti arkaly mejbury kabul etdiriler. Milli imandan dönüklük bolar, ol bolsa diňe milli heläkçilik bilen tamamlanar.” Bible Training School, 1913-nji ýylyň 2-nji fewraly.