We were considering Jeremiah chapter fifty in the previous article, and in the passage the judgment upon Babylon, that begins at the soon coming Sunday law in the United States and ends with the wrath of God. The executive judgment is the day of the Lord’s vengeance that was represented by the destruction of Jerusalem in the year 70 AD. The destruction of Jerusalem accomplished by Rome in 70 AD, had been typified by the destruction of Jerusalem carried out by Nebuchadnezzar. Together they provided two witnesses of the Executive Judgment of the whore of Tyre, who is also the whore of Revelation chapter seventeen.
Öňki makalada biz Ýermeýa kitabynyň ellinji baby barada seredipdik; şol bölekde Wawilona çykarylýan höküm beýan edilýär, ol Amerikanyň Birleşen Ştatlarynda ýakyn wagtda çykjak ýekşenbe kanunyndan başlap, Hudaýyň gazabyna çenli dowam edýär. Ýerine ýetiriji höküm Rebbiň ar alyş günüdür; ol biziň eýýamymyzyň 70-nji ýylynda Iýerusalimiň weýran edilmegi bilen şekillendirilipdi. Rim tarapyndan biziň eýýamymyzyň 70-nji ýylynda amala aşyrylan Iýerusalimiň weýran edilmegi, ozal Nebukadnesar tarapyndan amala aşyrylan Iýerusalimiň weýran edilmegi bilen öňünden nusgalanypdy. Olar bilelikde Tir jelep aýalynyň ýerine ýetiriji hökümine iki şaýat boldular; ol aýal Ylham kitabynyň on ýedinji babyndaky jelep aýaldyr.
Jeremiah informs us that when the Lord’s vengeance is accomplished upon modern Babylon, beginning with the soon-coming Sunday law, that “In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve.” In those days, the sealing of the one hundred and forty-four thousand will have already been accomplished.
Ýermeýa bize şeýle habar berýär: Rebbimiziň ar alyşy häzirki zamanyň Babylynyň üstüne, ýakyn wagtda güýje girjek Ýekşenbe kanunyndan başlap, amala aşyrylanda, “Şol günlerde hem şol wagtda, Reb şeýle diýýär, Ysraýylyň etmişi gözlener, emma ol bolmaz; Ýahudanyň günäleri gözlener, emma tapylmaz; çünki Men saklap galýanlarymy bagyşlaryn.” Şol günlerde ýüz kyrk dört müňüň möhürlenmesi eýýäm tamamlanypdy.
“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, 216.
“Doganlar, taýýarlygyň beýik işinde siz näme edýärsiňiz? Dünýä bilen birleşýänler dünýäniň galybyny kabul edýärler we wagşy haýwanyň nyşany üçin taýýarlanýarlar. Özlerine ynamsyzlyk edýänler, Hudaýyň öňünde özlerini kiçeldýänler we hakykata boýun egmek arkaly janlaryny päkleýänler bolsa, asmanyň galybyny kabul edýärler hem-de maňlaýlarynda Hudaýyň möhri üçin taýýarlanýarlar. Permana çykarylyp, tamga basylanda, olaryň häsiýeti ebedilik üçin päk we tegmilsiz galar.” Testimonies, 5-nji jilt, 216.
The executive judgment begins with the second voice of Revelation chapter eighteen, who calls men and women to flee from Babylon, and Jeremiah says, “their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her.” Her judgment is accomplished by the “archers.” The first reference to an archer in the Scriptures is concerning Ishmael.
Ýerine ýetiriji höküm Ylham kitabynyň on sekizinji babyndaky ikinji ses bilen başlanýar; ol erkekleri we aýallary Wawilondan gaçmaga çagyrýar, Ýermeýa bolsa şeýle diýýär: “olaryň güni geldi, olaryň gözegçilik wagty. Rebbimiz Hudaýyň aryny, Onuň ybadathanasynyň aryny Siýonda yglan etmek üçin, Wawilon ýurdunyndan gaçýanlaryň we gutulýanlaryň sesi. Wawilona garşy ýaýçylary ýygnap çykaryň: ýaý gerýänleriň hemmesi, onuň daş-töwereginde düşelge guruň; ondan hiç kim gaçyp gutulmasyn: onuň işine görä garşylygyny beriň; onuň eden ähli işlerine görä, oňa şeýle ediň.” Onuň hökmi “ýaýçylar” arkaly ýerine ýetirilýär. Mukaddes Ýazgylarda ýaýçy hakynda ilkinji agzalýan ýer Ysmagyl baradadyr.
And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:17–20.
Hudaý oglanjygyň sesini eşitdi; Hudaýyň perişdesi gökden Hajara seslenip, oňa diýdi: «Saňa näme boldy, Hajar? Gorkma; çünki Hudaý oglanjygyň duran ýerindäki sesini eşitdi. Tur, oglanjygy galdyr-da, ony eliň bilen berk tut; çünki Men ony uly bir millete öwrerin». Şonda Hudaý onuň gözlerini açdy, ol bolsa bir guýy suwy gördi; baryp, meşikni suwdan doldurdy-da, oglanjyga içirdi. Hudaý oglanjyk bilen boldy; ol ösdi, çölde ýaşady we bir ýaýçy boldy. Gelip çykyş 21:17–20.
The “hour of the great earthquake” in Revelation eleven identifies the beginning of the executive judgment upon the whore of Rome, that begins at the soon-coming Sunday law in the United States. In the “hour” “the third woe cometh quickly. And the seventh angel sounded.” The third woe, is the seventh trumpet. It is the archers of Islam that are employed to bring His judgment upon those who enforce the mark of papal authority (Sunday worship), and persecute those who uphold the mark of God’s authority (Sabbath worship).
Ylhamyň on birinji babyndaky “uly ýer titremäniň sagady” Amerikanyň Birleşen Ştatlarynda ýakyn wagtda çykjak Ýekşenbe güni kanuny bilen başlanýan, Rimiň jelebine garşy ýerine ýetiriş höküminiň başlangyjyny görkezýär. Şol “sagatda” “üçünji bela tiz gelýär. Soň ýedinji perişde surnaý çaldy.” Üçünji bela — ýedinji surnaýdyr. Papalygyň häkimiýetiniň nyşanyny (Ýekşenbe güni ybadatyny) mejbury edýänlere we Hudaýyň häkimiýetiniň nyşanyny (Şenbe güni ybadatyny) berk tutýanlary yzarlýanlara garşy Onuň hökümini ýetirmek üçin ulanylýanlar yslamyň okçylarydyr.
In Luke chapter twenty-one Jesus in answering the disciple’s questions about the destruction of Jerusalem and the temple, provides an historical narrative that also represents the history of the last days. He references the “days of vengeance,” which was an essential prophetic attribute of His ministry as the Messiah, which He identified in His opening announcement of His ministry by reading from the prophet Isaiah to the church in Nazareth. The announcement at Nazareth, and the passage from Isaiah represented not only His ministry, but the message of His disciples, and more specifically the work and ministry of the movement of the one hundred and forty-four thousand.
Lukanyň ýigrimi birinji babynda Isa Iýerusalimiň we ybadathananyň weýran edilmegi hakynda şägirtleriniň beren soraglaryna jogap berende, soňky günleriň taryhyny hem alamatlandyrýan taryhy bir beýan berýär. Ol «öç alyş günlerine» salgylanýar; bu bolsa Onuň Mesih hökmünde gullugynyň zerur pygamberlik häsiýetleriniň biri bolup, Nazaretdäki ýygnakda Işaýa pygamberden okap, Öz gullugyny başlan ilkinji yglan edişinde muny kesgitledi. Nazaretdäki şol yglan we Işaýa kitabyndaky şol bölek diňe bir Onuň gullugyny däl, eýsem şägirtleriniň habaryny hem, has-da takygy, ýüz kyrk dört müňleriň hereketiniň işini we gullugyny beýan edýärdi.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.
Reb Hudaýyň Ruhy meniň üstümdedir; çünki Reb meni pesgöwünlilere hoş habary wagyz etmek üçin ýaglady; Ol meni ýüregi döwükleri saramak, ýesirlere azatlygy, baglananlara zyndanyň açylmagyny yglan etmek üçin iberdi; Rebbiň makbul ýylyny we Hudaýymyzyň ar alyş gününi yglan etmek; ähli ýas tutýanlary teselli bermek; Sionda ýas tutýanlara külüň ýerine gözellik, ýasyň ýerine şatlyk ýagyny, gamgynlyk ruhunyň ýerine öwgi lybasyny bermek üçin; olar adalat agaçlary, Rebbiň ekini diýlip atlandyrylsynlar we Ol şöhratlansyn. Olar gadymy harabalyklary bina ederler, öňki weýrançylyklary dikelderler, köp nesilleriň haraba eden şäherlerini abatlap düzedeler. Kesekiler gelip siziň sürüleriňizi bakarlar, ýatlaryň ogullary siziň ýer sürüjileriňiz we üzümiňizi ideg edijileriňiz bolarlar. Emma siz Rebbeň Ruhanylary diýlip atlandyrylarsyňyz; adamlar size Hudaýymyzyň Hyzmatkärleri diýerler; milletleriň baýlyklaryny iýersiňiz, olaryň şöhraty bilen buýsanjaksyňyz. Siziň utanjyňyzyň ýerine iki esse paýyňyz bolar; masgaraçylygyň ýerine olar öz paýlarynda şatlanarlar; şonuň üçin öz ýurtlarynda iki esse mirasa eýe bolarlar; ebedi şatlyk olara degişli bolar. Çünki Men, Reb, adalaty söýýärin, ýakma gurbanlygy üçin talaňçylygy ýigrenýärin; Men olaryň işini hakykatda ugrukdyraryn we olar bilen ebedi äht baglaşaryn. Olaryň nesli milletleriň arasynda, olaryň perzentleri halklaryň arasynda belli bolar; olary görenleriň hemmesi olaryň Rebbiň pata beren neslidigini boýun alarlar. Men Rebde örän şatlanaryn, janym Hudaýymda begenç tapar; çünki Ol maňa gutulyş lybaslaryny geýdirdi, meni dogrulyk dony bilen örtdi, edil giýewiň bezeg bilen bezelişi ýaly, edil gelniň öz şaý-sepleri bilen bezelişi ýaly. Çünki ýer öz pyntygyny çykarşy ýaly, bag hem onda ekilen zatlary gögerdişi ýaly; şonuň ýaly Reb Hudaý ähli milletleriň öňünde dogrulygy we öwgini gögerder. Işaýa 61:1–11.
The one hundred and forty-four thousand who are sealed in Ezekiel chapter nine, are those who are mourning over the sins in the church and in the world. “The acceptable year of the Lord, and the day of vengeance of our God,” is when those who mourn in Zion are comforted, and become “trees of righteousness” in order to “glorify the Lord.” They glorify the Lord, for “in those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none.” Those who mourn are those who have been sealed and they are those who “shall build the old wastes,” who “shall raise up the former desolations, and” who “shall repair the waste cities, the desolations of many generations.” They shall “be named the Priests of the Lord,” and men shall call them “the Ministers of our God.”
Ezekieliň dokuzynjy babynda möhürlenen ýüz kyrk dört müň, ýygnakdaky we dünýädäki günäler sebäpli aglaýanlardyr. “Rebbiň makbul ýyly we Hudaýymyzyň ar alyş güni” — Sionda aglaýanlaryň teselli tapýan we Rebbi “şöhratlandyrmak” üçin “adalatlylygyň agaçlaryna” öwrülýän wagtydyr. Olar Rebbi şöhratlandyrýarlar, çünki “şol günlerde we şol wagtda, diýýär Reb, Ysraýylyň pisligi gözlener, emma tapylmaz.” Aglaýanlar möhürlenenlerdir, olar “gadymy harabalyklary bina ederler”, “öňki weýrançylyklary galdyrarlar” we “köp nesilleriň weýrançylyklaryny, harap şäherleri abatlarlar.” Olar “Rebbiň ruhanylary” diýip atlandyrylarlar, adamlar hem olara “Hudaýymyzyň hyzmatkärleri” diýerler.
The righteousness of the one hundred and forty-four thousand is to “spring forth before all nations,” when they are lifted up as an ensign in the hour of the great earthquake. Their righteousness is caused progressively, for it is “as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth.” The sealing of the one hundred and forty-four thousand began at the arrival of the latter rain on September 1, 2001. It is then that the buds of earth were brought forth. Isaiah identifies when the buds spring forth.
Ýüz kyrk dört müň adamyň dogrulygy beýik ýer titremäniň sagadynda baýdak hökmünde ýokary galdyrylanlarynda, “ähli halklaryň öňünde gögerip çykar.” Olaryň dogrulygy kem-kemden ýüze çykarylýar, çünki “ýer öz pyntyklaryny çykarşy ýaly, bag hem içine ekilen zatlary gögerdip çykarşy ýaly, şonuň ýaly Reb Hudaý dogrulygy we şöhraty gögerdip çykarar.” Ýüz kyrk dört müňüň möhürlenişi 2001-nji ýylyň 1-nji sentýabrynda soňky ýagmyryň gelişi bilen başlandy. Hut şonda ýeriň pyntyklary çykaryldy. Işaýa pyntyklaryň haçan gögerip çykýandygyny kesgitleýär.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
Ol çykyp başlanda, Sen oňa çäk bilen jeza berersiň; gündogar şemalynyň güni Ol öz ýowuz şemalyny saklar. Şonuň üçin hem Ýakubyň etmişi arassalanar; onuň günäsini aýyrmagyň ähli miwesi şudur: ol gurbanlyk sypasynyň ähli daşlaryny döwlüp pytran hek daşlary ýaly edeninde, mukaddes baglar we butlar dik durmaz. Işaýa 27:8, 9.
In “the day of the east wind” which is His “rough wind” that “He stayeth,” the “shooting forth” of the buds will begin when the rain is “measured.” “Stayeth” means restrained. When the four winds are restrained by the four angels of Revelation chapter seven, the sealing of the one hundred and forty-four thousand begins. At that time the latter rain begins to “sprinkle” in moderation, for the word “measure” in the verse means moderation. At the beginning of the period of the sealing of the one hundred and forty-four thousand the latter rain is measured, and at the end of the period it is without measure.
Onuň “gaty şemaly” bolan, “saklap durýan” “gündogar şemalynyň gününde”, ýagyş “ölçenende”, pyntyklaryň “gögerip çykmagy” başlar. “Saklap durýar” diýmek çäklendirilen diýmekdir. Ylham kitabyň ýedinji babynda beýan edilşi ýaly, dört şemal dört perişde tarapyndan saklanyp durlanda, ýüz kyrk dört müňüň möhürlenmegi başlanýar. Şol wagtda soňky ýagmyr ortaça derejede “sepmäge” başlaýar, çünki aýatda “ölçeg” sözi ortaçalygy aňladýar. Ýüz kyrk dört müňüň möhürleniş döwrüniň başynda soňky ýagmyr ölçegli bolýar, döwrüň ahyrynda bolsa ölçegsiz bolýar.
“The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Hudaýyň Ruhunyň beýik dökülmesi, Onuň şöhraty bilen bütin ýeri ýagtyldýan şol dökülme, biz tejribe arkaly Hudaý bilen bilelikde zähmet çekijiler bolmagyň nämäni aňladýandygyny bilýän, aňy açyk bir halka eýe bolýançak gelmez. Biz Mesihe hyzmat etmäge doly, bütin ýürekden bagyşlananymyzda, Hudaý bu hakykaty Öz Ruhuny ölçegsiz dökmegi bilen ykrar eder; emma ýygnagyň iň uly bölegi Hudaý bilen bilelikde zähmet çekijiler dälkä, bu beýle bolmaz. Hudaý, nebsparazlyk we öz höweslerini kanagatlandyrmak şeýle aç-açan görünýän mahaly, Ruhuny döküp bilmez; şeýle hem, eger söz bilen beýan edilse, Kabylyň şu jogabyny aňladar ýaly bir ruh höküm sürýän wagtynda hem bilmez:—‘Men doganymyň sakçysymyň?’ Eger şu wagt üçin berlen hakykat, eger ähli tarapda barha köpelýän, ähli zatlaryň soňunyň golaýlap gelendigine şaýatlyk edýän alamatlar, hakykaty tanaýandyklaryny ykrar edýänleriň uklaýan kuwwatyny oýarmaga ýeterlik bolmasa, onda bu janlaryň üstüne şöhle saçyp duran ýagtylyga laýyklykda garaňkylyk iner. Soňky hasaplaşyk güni gelip ýetende, olaryň biparhlygyna degişli Hudaýa getirip biljek bahanalarynyň kölegesem bolmaz. Olar näme sebäpden Hudaýyň Sözüniň mukaddes hakykatynyň ýagtylygynda ýaşamandyklaryny, ýöremändiklerini we zähmet çekmändiklerini, şeýlelik bilen hem özleriniň gylyk-häsiýetleri, duýgudaşlyklary we yhlasy arkaly günäniň garaňkylyga büreýen dünýäsine hoş habaryň gudratynyň we hakykatynyň inkär edilip bilinmejekdigini aýan etmändiklerini düşündirmek üçin hödürlär ýaly hiç bir sebäpleri bolmaz.” Review and Herald, 1896-njy ýylyň 21-nji iýuly.
The testing period of the latter rain and sealing of the one hundred and forty-four thousand begins with the measuring of the outpouring of the Holy Spirit for the wheat and tares have reached the time of the harvest. The rain brings both classes to maturity, then at the end of the testing period the wheat and tares are separated, and the wheat will then “know by experience what it means to be laborers together with God” They will then “have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.”
Soňky ýagşyň synag döwri hem-de bir ýüz kyrk dört müňüň möhürlenmegi Mukaddes Ruhuň dökülip berlişiniň ölçelmegi bilen başlanýar, çünki bugdaý bilen haşal otuň hasat wagtyna ýetip gelendigi aýandyr. Ýagyş iki topary-da kämillige ýetirýär, soňra bolsa synag döwrüniň ahyrynda bugdaý bilen haşal ot aýrylýar, we bugdaý şondan soň “Hudaý bilen bilelikde zähmet çekijiler bolmagyň näme aňladýandygyny tejribe arkaly biler.” Şonda olar “Mesihiň hyzmatyna doly, tutuş ýürekden bagyşlanarlar, Hudaý bolsa muny Öz Ruhuny ölçegsiz döküp bermek bilen ykrar eder.”
The “day of the rough east wind” arrived on September 11, 2001, and Habakkuk’s debate over the counterfeit peace and safety message of the latter rain message, as opposed to the message identifying the day of God’s vengeance, began. At that point the plants, both wheat and tares began to bud and bring forth the fruit they would manifest at the judgment of the soon-coming Sunday law.
“Gündogar ýeliniň gazaply güni” 2001-nji ýylyň 11-nji sentýabrynda geldi, we soňky ýagşyň habarynyň galp parahatçylyk hem-de howpsuzlyk çagyryşy bilen, tersine, Hudaýyň ar alyş gününi görkezýän habaryň arasyndaky Habakkugyň jedeli başlandy. Şol pursatda ekinler, ýagny bugdaý hem-de haşal otlar, ikisi-de pyntyklap başlady we ýakyn wagtda geljek ýekşenbe kanunynyň höküminde äşgär etjek miwesini berip başlady.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Ýene-de, bu tymsallar hökümden soň hiç hili synag möhletiniň bolmajakdygyny öwredýär. Hoş Habaryň işi tamamlananda, derrew ýagşy bilen ýamanyň arasynda aýrylyşma bolar, we her toparyň ykbaly ebedilik kesgitlener.” Christ’s Object Lessons, 123.
One class bows to the sun in Ezekiel chapter eight, and the other receives the seal of God in Ezekiel chapter nine. In Luke chapter twenty-one, Christ is identifying the one hundred and forty-four thousand, and He sets forth a sign that marks the final generation of earth’s history. He identified the sign that Christians must recognize in order to flee the destruction of Jerusalem.
Bir topar günä Ezekieliň sekizinji babynda güne baş egýär, beýlekisi bolsa Ezekieliň dokuzynjy babynda Hudaýyň möhürini kabul edýär. Luka kitabynyň ýigrimi birinji babynda Mesih ýüz kyrk dört müňi kesgitleýär we ol ýer ýüzüniň taryhynyň soňky neslini alamatlandyrýan bir nyşany öňe sürýär. Ol hristianlaryň Iýerusalimiň weýran edilmeginden gaçyp gutulmak üçin hökmany tanamalydygy nyşany kesgitledi.
And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.
Ierusalimiň goşunlar bilen gabalanyp alnanlygyny göreniňizde, onuň weýrançylygynyň golaýlandygyny biliň. Şonda Iýudeýada bolanlar daglara gaçsynlar; onuň içinde bolanlar daşary çyksynlar; oba ýerlerinde bolanlar hem onuň içine girmesinler. Çünki bular ähli ýazylan zatlaryň berjaý bolmagy üçin ar alyş günleridir. Luka 21:20–22.
Jesus identified, “line upon line,” more prophetic characteristics of the sign, for His words are recorded not only by Luke, but also by Matthew and Mark.
Isa, “setir üstüne setir” görnüşinde, alamatyň has köp pygamberlik häsiýetlerini ýüze çykardy, çünki Onuň sözleri diňe bir Luka tarapyndan däl, eýsem Matta we Markos tarapyndan hem ýazga geçirildi.
And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:14–16.
Patyşalyk baradaky bu Hoş Habar ähli milletlere şaýatlyk hökmünde bütin dünýäde wagyz ediler; şondan soň ahyrzamanyň soňy geler. Şonuň üçin siz pygamber Danyýel arkaly aýdylan weýrançylygyň ýigrenji zatynyň mukaddes ýerde duranyny göreniňizde, (okýan muňa düşünsın:) onda Ýahudýada bolanlar daglara gaçsynlar. Matta 24:14–16.
And the gospel must first be published among all nations. But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:10–14.
Hoş Habar ilki bilen ähli milletleriň arasynda wagyz edilmelidir. Emma sizi alyp gidip, tabşyranlarynda, näme aýtjakdygyňyz barada öňünden alada etmäň, ne-de öňünden oýlanmaň; şol sagatda size näme berilse, şony aýdyň; çünki aýdýan siz däl-de, Mukaddes Ruhdyr. Indi dogan dogany ölüme tabşyrar, ata ogluny; çagalar hem ene-atalaryna garşy galarlar we olaryň öldürilmegine sebäp bolarlar. Siz meniň adym sebäpli hemmeler tarapyndan ýigrenilersiňiz; emma ahyra çenli çydan adam gutular. Emma Daniel pygamber tarapyndan aýdylan weýrançylyk ýigrenji zatynyň degişli däl ýerde duranyny gören wagtyňyzda, (okaýan muňa düşünsin,) onda Ýahudada bolanlar daglara gaçsynlar. Mark 13:10–14.
Before the seven last plagues, which is the final and perfect fulfillment of the “days of vengeance,” is accomplished upon two classes the gospel of the kingdom must be preached and published among all nations. The gospel message is given to the nations at the soon-coming Sunday law in the United States, when the one hundred and forty-four thousand are lifted up as an ensign. The “days of vengeance” represents the period of the Executive Judgment of the whore of Babylon, which begins with the Sunday law in the United States and ends when Michael stands up and human probation closes, and the wrath of God is poured out in the seven last plagues.
“Öç günleriniň” ahyrky hem kämil berjaý bolşy bolan soňky ýedi bela, iki topara garşy amala aşyrylmazdan öň, Patyşalyk baradaky Hoş Habar ähli halklaryň arasynda wagyz edilmeli we yglan edilmelidir. Hoş Habar habary Amerika Birleşen Ştatlarynda ýakyn wagtda geljek ýekşenbe güni baradaky kanun wagtynda milletlere berilýär, şol wagtda ýüz kyrk dört müň nyşan hökmünde ýokary galdyrylýar. “Öç günleri” Babylonyň jelep zenanynyň Ýerine ýetiriji höküminiň döwrüni aňladýar; bu döwür Amerika Birleşen Ştatlarynda ýekşenbe güni baradaky kanun bilen başlanýar hem-de Mihail ýerinden galýança we adamyň synag möhleti tamamlanýança dowam edýär, soň bolsa Hudaýyň gazaby soňky ýedi belanyň üstünden dökülýär.
The period of time is the “hour” which Mark identifies, and the “hour” of the “great earthquake,” and the “hour” the ten kings agree to give their seventh kingdom unto the papacy. When the last soul has accepted the gospel that is published to all nations, probation closes, and God’s wrath is poured out without mercy. That period begins with the gospel being proclaimed to all nations as the ensign is lifted up, and ends when the last person responds to the gospel message proclaimed and preached and published by the ensign. That period of time is the “days of vengeance.”
Wagtyň döwri Markusyň kesgitleýän “sagady”, “uly ýer titremesiniň” “sagady” hem-de on patyşanyň özleriniň ýedinji patyşalygyny papalyga bermäge razy bolýan “sagadydyr”. Iň soňky jan ähli milletlere neşir edilen hoş habary kabul eden mahaly, synag möhleti tamamlanýar, we Hudaýyň gazaby rehimsizlik bilen dökülýär. Şol döwür baýdagyň galdyrylmagy bilen hoş habaryň ähli milletlere yglan edilip başlanmagy bilen başlanýar, we baýdak arkaly yglan edilip, wagyz edilip, neşir edilen hoş habar ýüzlenmesine iň soňky adamyň jogap beren pursady bilen tamamlanýar. Şol wagt döwri “aryň günleridir”.
In Luke, chapter twenty-one, Jesus is pinpointing that history, for He is identifying the final generation, that will not die before His second coming. He identifies a sign, which is represented as the abomination of desolation spoken of by Daniel the prophet. The sign is when the abomination of desolation stands in the “holy place,” and when it is “standing where it ought not,” which is also when Jerusalem is “compassed with armies.”
Lukanyň ýigrimi birinji babynda Isa hut şol taryhy takyk görkezýär, çünki Ol Öz ikinji gezek gelmezinden öň ölmejek soňky nesli kesgitleýär. Ol bir alamaty kesgitleýär; bu alamat pygamber Daniýeliň aýdan weýrançylygyň nejisligi hökmünde görkezilýär. Şol alamat, weýrançylygyň nejisligi “mukaddes ýerde” duranda hem-de onuň “durmaly däl ýerinde durýandygy” mahalynda, şeýle hem Ýerusalemiň “goşunlar bilen gabalyp alnandygy” wagtynda ýüze çykýar.
When Jerusalem was compassed by armies in the year 66 by Cestius, the Christians in Jerusalem fled the city, and Sister White identifies that not one Christian died during the destruction that ultimately ended in the year 70. Cestius initiated a siege, and then withdrew for apparently unknown reasons, and the Christians in the city fled in agreement with the warning associated with the sign. In the year 70 Titus completed the destruction by once again instituting a siege. The siege of Cestius was the beginning of what is called the First Jewish-Roman War, and the siege and destruction accomplished by Titus was the end of the First Jewish-Roman War.
Iýerusalim milady 66-njy ýylda Sestiniň goşunlary tarapyndan gabalanda, Iýerusalimdäki mesihçiler şäherden gaçyp çykdylar, hem-de Sister Waýt ahyrsoňy milady 70-nji ýylda tamamlanan heläkçilik döwründe birje-de mesihçiniň ölmandygyny görkezýär. Sestius gabawy başlatdy, soň bolsa, görünüşinden, näbelli sebäpler boýunça yza çekildi; şäherdäki mesihçiler bolsa şol alamat bilen bagly duýduryşa laýyklykda gaçyp çykdylar. Milady 70-nji ýylda Titus ýene-de gabaw guramak bilen heläkçiligi tamamlady. Sestiniň gabawy Birinji Ýewreý-Rim urşy diýlip atlandyrylýan zadyň başlangyjy boldy, Titus tarapyndan amala aşyrylan gabaw we heläkçilik bolsa Birinji Ýewreý-Rim urşunyň soňy boldy.
The entire history lasted three and a half years, began and ended with a siege, and the beginning contained a sign for God’s people. That history was identified as the days of God’s vengeance by Christ, which was a specific element that He was to identify in His ministry. Those days represent the executive judgment upon the whore of Rome that begins at the soon-coming Sunday law, and ends when human probation closes. At the beginning of the executive judgment of the whore of Babylon, the one hundred and forty-four thousand are lifted up as an ensign, which is a sign. When God’s other flock see the sign, they are to flee out of Babylon, whose destruction was typified by the destruction of Jerusalem.
Bütin taryh üç ýarym ýyl dowam etdi, gabaw bilen başlap, gabaw bilen tamamlandy, onuň başlangyjynda bolsa Hudaýyň halky üçin bir alamat bardy. Şol taryh Mesih tarapyndan Hudaýyň ar alyş günleri hökmünde kesgitlenipdi; bu bolsa Onuň gullugynda anyklamaly bolan aýratyn bir unsurdy. Şol günler tizden güýje girjek ýekşenbe kanunynda başlanýan we adamzat synag möhleti tamamlananda gutarýan Rim zynahorynyň üstünden ýerine ýetirilýän höküm-jazany aňladýar. Beýik Wawilon zynahorynyň üstünden ýerine ýetirilýän höküm-jazanyň başynda ýüz kyrk dört müň baýdak hökmünde, ýagny alamat hökmünde ýokary göterilýär. Hudaýyň başga sürüsi şol alamaty görenlerinde, olaryň ýok edilmegi Iýerusalimiň ýok edilmegi bilen nusgalanan Wawilondan gaçyp çykmalydyrlar.
We will continue to consider Luke chapter twenty-one in the next article.
Biz indiki makalada Luka kitabyň ýigrimi birinji baby barada garamagy dowam etdireris.