The fulfillment of the signs represented by the sun, moon, and stars have been amply addressed by the historians, the pioneers of Adventism and through the writings of Sister White. Some of the signs Jesus addressed are not as familiar as others. Few recognize that the “distress of nations” upon the “earth,” had a specific fulfillment. They are not clear about what the symbol of the shaking of the “powers of heaven,” as opposed to the shaking the powers of earth represent. And few Laodicean Adventist understand that the “coming” of “the Son of man coming in a cloud” was fulfilled in Millerite history.

Günüň, Aýyň we ýyldyzlaryň aňladýan alamatlarynyň berjaý bolşy taryhçylar, Adwentizmiň öňdebaryjylary hem-de Uayt uýanyň ýazgylary arkaly giňişleýin beýan edildi. Isa tarapyndan aýdylan alamatlaryň käbiri beýlekiler ýaly giňden mälim däldir. Az sanly adam “ýerdäki” “milletleriň gaýgy-gussasynyň” anyk bir berjaý bolşunyň bolandygyny ykrar edýär. Olar “asmanyň güýçleriniň” sarsdyrylmagynyň nyşanynyň, ýeriň güýçleriniň sarsdyrylmagynyň aňladýan manysyndan tapawutlylykda, nämäni aňladýandygyny aýdyň düşünmeýärler. Şeýle hem Laodikeýadaky az sanly adwentist “bulutda gelýän Ynsan Oglunyň” “gelmeginiň” Millerçi taryhynda berjaý bolandygyna düşünýär.

“The exact day and hour of Christ’s coming have not been revealed. The Saviour told his disciples that he himself could not make known the hour of his second appearing. But he mentioned certain events by which they might know when his coming was near. ‘There shall be signs,’ he said, ‘in the sun, and in the moon, and in the stars.’ ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall.’ Upon the earth, he said, there shall be ‘distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on the earth.’

Mesihiň gelmeginiň anyk güni we sagady aýan edilmedi. Halasgär Öz şägirtlerine Özüniň ikinji gezek zühur etjek sagadyny Özüniň-de mälim edip bilmejekdigini aýtdy. Emma Ol Öz gelmeginiň golaýdygyny olaryň bilip bilmegi üçin käbir wakalary agzap geçdi. «Gün­de, Aýda we ýyldyzlarda alamatlar bolar» diýip, Ol aýtdy. «Gün garalar, Aý öz ýagtysyny bermez, gökdäki ýyldyzlar hem gaçar». Ýer ýüzünde bolsa, diýip Ol aýtdy, «milletleriň gam-gussasy we çykalgasyzlygy bolar; deňiz bilen tolkunlar gümmürdär; adamlaryň ýürekleri gorkudan we ýer ýüzüne geljek zatlara garaşmakdan ysgyndan gaçar».

“‘And they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.’

«“Şonda olar güýjüň we beýik şöhratyň bilen asmanyň bulutlarynda gelýän Ynsan Ogluny görerler. Ol beýik surnaý sesiniň bilen Öz perişdelerini iberer, olar bolsa Onuň saýlananlaryny dört ýelden, asmanyň bir ujundan beýlekisine çenli ýygnarlar.”»

“The signs in the sun, moon, and stars have been fulfilled. Since that time earthquakes, tempests, tidal waves, pestilence, and famine have multiplied. The most awful destructions, by fire and flood, are following one another in quick succession. The terrible disasters that are taking place from week to week speak to us in earnest tones of warning, declaring that the end is near, that something great and decisive will soon of necessity take place.

Günde, aýda we ýyldyzlarda bolan alamatlar ýerine ýetdi. Şol wagtdan bäri ýer titremeleri, tupanlar, deňiz joşmalary, ýokanç keseller we açlyk köpelip gitdi. Ot we sil arkaly bolýan iň aýylganç weýrançylyklar yzly-yzyna, gysga aralyk bilen dowam edýär. Hepdeden hepde bolup geçýän elhenç betbagtçylyklar bize çynlakaý duýduryş äheňinde seslenip, soňuň golaýdygyny, ýakynda hökmany suratda uly hem aýgytly bir zadyň bolup geçmelidigini yglan edýär.

“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 möhleti indi kän uzak dowam etmez. Hudaý indi Öz saklaýjy elini ýer ýüzünden yzyna çekýär. Ol uzak wagtlap Öz Mukaddes Ruhunyň hyzmaty arkaly erkeklere we aýallara ýüzlenip geldi; emma olar bu çagyryşa gulak asmadylar. Indi bolsa Ol Öz hökümleri arkaly Öz halkyna-da, dünýä hem ýüzlenýär. Bu hökümleriň wagty, henize çenli hakykaty öwrenmäge mümkinçilik almadyk adamlar üçin rehim wagtydyr. Reb olara mähir bilen sereder. Onuň rehimli ýüregi herekete gelendir; Onuň eli halas etmek üçin henizem uzalyp dur. Şu soňky günlerde hakykaty ilkinji gezek eşidjek köp sanly adam howpsuzlyk agylyna kabul ediler.” Review and Herald, November 22, 1906.

The Millerite history is repeated to the very letter in the last days. The “signs” that marked the arrival and history of the first angel, typify “signs” that mark the arrival and history of the third angel. All the sacred reformatory movements parallel the movement of the third angel in the last days.

Millerçileriň taryhy soňky günlerde harpy-harpyna çenli gaýtalanýar. Birinji perişdäniň gelşini we taryhyny alamatlandyran “alamatlar” üçünji perişdäniň gelşini we taryhyny alamatlandyrýan “alamatlaryň” nusgasy bolup hyzmat edýär. Mukaddes ähli özgertme hereketleri soňky günlerde üçünji perişdäniň hereketi bilen ugurdaşdyr.

“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

Ýerdäki Hudaýyň işi, her bir beýik özgertme ýa-da dini hereketde, asyrdan asyra, täsin bir meňzeşligi ýüze çykarýar. Hudaýyň adamlar bilen alyp barýan işiniň ýörelgeleri hemişe birdir. Häzirki döwrüň möhüm hereketleriniň geçmişdäki hereketlerde öz meňzeşi bar, we öňki asyrlardaky ybadathananyň tejribesi biziň öz döwrümiz üçin örän gymmatly sapaklary öz içine alýar.” The Great Controversy, 343.

The history represented by the mighty angel of Revelation eighteen, is the third angel, and the history represented by the third angel runs parallel to the history of the first and second angels of Millerite history.

Ylhamat kitaby on sekizinji bapdaky gudratly perişde arkaly görkezilen taryh — üçünji perişdäniň taryhydyr; we üçünji perişde arkaly görkezilen taryh, Millerit taryhyndaky birinji we ikinji perişdeleriň taryhy bilen ugurdaş dowam edýär.

“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

Hudaý Wahýy 14-däki habarlara pygamberlik hatarynda öz ornuny berdi, olaryň işi bolsa bu ýeriň taryhy tamamlanýança bes edilmeli däldir. Birinji we ikinji perişdäniň habarlary şu wagt üçin hem heniz hakykatdyr we ondan soň gelýäni bilen ugurdaş dowam etmelidir. Üçünji perişde öz duýduryşyny belent ses bilen yglan edýär. “Bulardan soň,” diýip Ýahýa aýtdy, “men başga bir perişdäniň asmandan inýändigini gördüm; onuň uly güýji bardy, ýer bolsa onuň şöhraty bilen ýagtyldy.” Bu ýagtylykda üç habaryň hemmesiniň nury birleşendir. The 1888 Materials, 803, 804.

The work of the first and second angels, which is paralleled by the work of the third angel, is also illustrated in the parable of the ten virgins.

Birinji we ikinji perişdeleriň işi, üçünji perişdäniň işi bilen ugurdaş bolşy ýaly, on gyzyň tymsalynda hem görkezilýär.

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Men köplenç on gyzyň tymsaly bilen baglanyşdyrylýaryn; olaryň bäşi paýhasly, bäşi bolsa akylsyzdy. Bu tymsal sözüň doly manysynda ýerine ýetirilipdir we ýerine ýetiriler, çünki onuň hut şu döwre degişli aýratyn ulanylyşy bardyr, hem-de ol üçünji perişdäniň habary ýaly ýerine ýetirilipdir we wagtyň soňuna çenli häzirki hakykat bolmagynda dowam eder.” Review and Herald, August 19, 1890.

The history represented in Revelation chapter ten of the Book of revelation is represented as the seven thunders, and the seven thunders represent the events which took place during the history of the Millerites, which was the history of the first and second angels’ messages. The seven thunders also represent “future events” that occur in the last days, and they are fulfilled in the same “order” as they were in the history of the Millerites.

Ylham kitabyň onunjy babynda beýan edilen taryh ýedi gürrüldiniň üsti bilen görkezilýär, we ýedi gürrüldi Milleritleriň taryhynyň dowamynda bolup geçen wakalary aňladýar; ol taryh bolsa birinji we ikinji perişdeleriň habarlarynyň taryhydy. Şeýle-de ýedi gürrüldi soňky günlerde bolup geçýän “geljekdäki wakalary” hem aňladýar, we olar Milleritleriň taryhynda bolşy ýaly şol bir “tertip” boýunça amala aşýar.

“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. …

Ýahýa berlen, ýedi gök gürrüldisinde beýan edilen aýratyn nur, birinji we ikinji perişdeleriň habarlarynyň astynda bolup geçjek wakalaryň beýanydy. …

“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

“Bu ýedi gök gürrüldisi seslerini çykarandan soň, Danyýele kiçi kitap babatda berlişi ýaly, Ýuhanna-da şeýle tabşyryk berilýär: ‘Ýedi gök gürrüldisiniň aýdan zatlaryny möhürle.’ Bular geljek wakalara degişlidir we öz tertibi boýunça aýan ediler.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

All the reform movements parallel one another, and they are to be brought together “line upon line,” in order to illustrate the final reformatory movement of the one hundred and forty-four thousand. The parable of the ten virgins illustrates the internal experience of God’s people in the Millerite movement and the movement of the one hundred and forty-four thousand.

Ähli özgerdiş hereketleriniň hemmesi biri-birine gabat gelýär, olar ýüz kyrk dört müňüň soňky özgertiş hereketini suratlandyrmak üçin “setir üstüne setir” görnüşinde bir ýere jemlenmelidir. On gyzyň tymsaly Millerçi hereketdäki hem-de ýüz kyrk dört müňüň hereketindäki Hudaý halkynyň içki tejribesini suratlandyrýar.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

Matta 25-däki on gyz barada bolan tymsal hem Adwentist halkynyň başdan geçiren tejribesini şekillendirýär. Beýik göreş, 393.

The work and message of both the Millerites and the one hundred and forty-four thousand is represented by the three angels of Revelation fourteen.

Milleritleriň hem-de ýüz kyrk dört müňüň işi we habary Ylhamyň on dördünji babyndaky üç perişde arkaly görkezilýär.

“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

“Men tejribe gazanmak üçin gymmatly mümkinçiliklere eýe boldum. Birinji, ikinji we üçünji perişdäniň habarlarynda tejribäm boldy. Perişdeler asmanyň ortasynda uçup, dünýä duýduryş habaryny yglan edýän we bu ýeriň taryhynyň soňky günlerinde ýaşaýan halk bilen gönüden-göni bagly bolan görnüşde beýan edilýär. Hiç kim bu perişdeleriň sesini eşitmeýär, sebäbi olar asmanyň älemine sazlaşykly işleýän Hudaýyň halkyny görkezýän nyşandyr. Hudaýyň Ruhy bilen nurlandyrılan we hakykat arkaly mukaddes edilen erkekler hem-de aýallar bu üç habary öz nobatynda yglan edýärler.” Life Sketches, 429.

The prophetic events represented in Revelation chapter ten, are represented by the seven thunders. Those events mark where the divine is joined with the human. The “signs” that were identified by Christ in Matthew chapter twenty-four, Mark thirteen and Luke twenty-one represent the “signs” that ushered in the Millerite movement and represent a parallel testimony to the movement of the one hundred and forty-four thousand. The one hundred and forty-four thousand do not taste of death as represented by Enoch and Elijah. September 11, 2001, the “sign” that Christ identified as marking the arrival of the final generation of earth’s history, is identified in Luke chapter twenty-one. To be among that group that has been represented by Enoch and Elijah, who are called the one hundred and forty-four thousand requires that the “sign” and all that it represents is recognized.

Ylham kitabyň onunjy babynda görkezilen pygamberlik wakalary ýedi gürrüldi arkaly beýan edilýär. Şol wakalar ylahynyň ynsan bilen birleşýän ýerini alamatlandyrýar. Mesihiň Matta kitabyň ýigrimi dördünji babynda, Markusyň on üçünji babynda we Lukanyň ýigrimi birinji babynda görkezýän “alamatlary”, Millerçi hereketi getirip çykaran “alamatlary” aňladýar we ýüz kyrk dört müňüň hereketi barada oňa kybapdaş şaýatlyk edýär. Ýüz kyrk dört müň Enok bilen Ylýas arkaly şekillendirilişi ýaly ölümiň tagamyny datmaz. 2001-nji ýylyň 11-nji sentýabry, Mesihiň ýer ýüzüniň taryhynyň soňky nesliniň gelendigini görkezýän alamat hökmünde bellän “alamaty”, Lukanyň ýigrimi birinji babynda görkezilýär. Enok we Ylýas arkaly şekillendirilen, ýüz kyrk dört müň diýlip atlandyrylýan şol toparyň arasynda bolmak üçin, şol “alamatyň” we onuň aňladýan ähli zatlarynyň ykrar edilmegi zerurdyr.

After Jesus led His disciples down through the history of the “signs” which ushered in the Millerite movement He then repeated and enlarged His historical testimony, by including a parable that represented the same history.

Isa Öz şägirtlerini Millerçi hereketi girizip getiren “alamatlaryň” taryhy boýunça aşak alyp barandan soň, şol bir taryhy şekillendirýän bir tymsaly goşmak arkaly, Öz taryhy şaýatlygyny soňra gaýtalady we giňeltdi.

And he spake to them a parable; Behold the fig tree, and all the trees; When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:29–33.

Soňra Ol olara bir tymsal aýtdy: Ine, injir agajyna we ähli agaçlara serediň; olar indi pyntyk atyp çykanda, siz muny görüp, özüňizden tomsuň ýakyndygyny bilýärsiňiz. Edil şonuň ýaly-da, siz hem bu zatlaryň bolup geçýändigini göreniňizde, Hudaýyň Patyşalygynyň golaýdygyny biliň. Size dogrusyny aýdýaryn, bularyň hemmesi amala aşýança, bu nesil ötüp gitmez. Gök bilen ýer ötüp gider, emma Meniň sözlerim asla ötüp gitmez. Luka 21:29–33.

Jesus begins the parable by identifying a distinction between “the fig tree,” in the singular, and “all the trees.” The “fig tree,” is the covenant people, who in the last days is Laodicean Adventism, who profess to be the remnant people of God. The other “trees” were the Gentiles.

Isa bu tymsaly “injir agajy” bilen, birlik sanda, hem-de “ähli agaçlar” bilen aratapawudy görkezmek arkaly başlaýar. “Injir agajy” äht halkydyr; ol ahyrky günlerde Hudaýyň galyndy halkydygyny ykrar edýän Laodikýa Adventizmidir. Beýleki “agaçlar” bolsa milletlerdi.

“Mark the cursing of the fig tree, representing the Jewish nation, covered with leaves of profession, but no fruit to be found thereon. The curse is pronounced upon the fig tree, which represents the moral, thinking, living agent, cursed of God, living as were the Jews for forty years after this event, yet dead. Mark, the other trees, representing the Gentiles, were not covered. They were leafless, making no pretension to having a knowledge of God. Their time of fruit-leaving was not yet.” Special Testimonies for Ministers and Workers, number 7, 59–61.

“Ýahudy milletini aňladýan, ykrar etmäniň ýapraklary bilen örtülen, emma üstünde hiç hili miwe tapylmadyk injir agajynyň näletlenişine üns beriň. Ahlakly, pikir edýän, diri bir wekili aňladýan, Hudaý tarapyndan näletlenen injir agajynyň üstüne nälet yglan edilýär; ol bu wakadan soň kyrk ýyl dowamynda ýahudylaryň ýaşşy ýaly ýaşady, ýöne öli boldy. Üns beriň, beýleki agaçlar, başga milletleri aňladyp, örtülmändi. Olar ýapraksyzdy, Hudaýy tanaýandyklaryna hiç hili da’wa etmändiler. Olaryň miwe bermek wagty entek ýetmändi.” Special Testimonies for Ministers and Workers, number 7, 59–61.

Laodicean Adventism in the last days is cursed, for though it professes to be the remnant people of God, its profession is fruitless. Jesus is making two interconnected, but different points in the passage. He is identifying the distinction between the professed people of God and the Gentiles, who do not profess to uphold the law of God, or possess the Spirit of Prophecy which are the characteristics of the remnant of the last days, which Laodicean Adventism professes to uphold. The leaves in the last days represent the claimed profession to be the remnant identified by John in the book of Revelation.

Soňky günlerde Laodikiýaly Adventizm lagnata sezewar bolýar, çünki ol özüni Hudaýyň galyndy halky diýip ykrar edýän hem bolsa, onuň ykrary miwesizdir. Isa bu ýerde biri-biri bilen baglanyşykly, emma tapawutly iki pikiri beýan edýär. Ol Hudaýyň ykrar edilen halky bilen, Hudaýyň kanunyny berjaý etmegi ykrar etmeýän ýa-da soňky günleriň galyndysynyň alamatlary bolan Pygamberlik Ruhuna eýe bolmadyk beýleki milletleriň arasyndaky tapawudy görkezýär; Laodikiýaly Adventizm bolsa bu alamatlary berjaý edýändigini ykrar edýär. Soňky günlerde ýapraklar Ylham kitabynda Ýahýanyň tanadan galyndy bolmak hakyndaky öňe sürülýän ykrary aňladýar.

“The Gentile world was represented by the leafless, fruitless fig trees. The Gentiles were destitute, as were the Jews, of godliness, but they had not claimed to be in favor with God. They made no boast of exalted spirituality. They were blind in every sense to the ways and works of God, With them the time for figs was not yet. They were still looking forward to a day which would bring them light and hope.” Signs of the Times, February 15, 1899.

“Butparaz dünýäsi ýapraksyz, miwesiz injir agaçlary bilen şekillendirilipdi. Butparazlar hem ýehudiler ýaly takwalylykdan mahrumdy, emma olar özlerini Hudaýyň nazarynda makul hasaplaýandyklaryny öňe sürmändiler. Olar belent ruhyýetlilik bilen öwünmändiler. Olar Hudaýyň ýollaryna we işlerine her taýdan kördüler. Olar üçin injir möwsümi entek gelmändi. Olar heniz özlerine nur we umyt getirjek bir güne garaşýardylar.” Signs of the Times, February 15, 1899.

The distinction between the fig tree and the other trees was given one other distinction by Christ. The time for the trees to bud out for the figs, was different than the time for the Gentiles trees to bud out. In the last days “two distinct calls are given to the churches,” and the first voice from the angel of Revelation chapter eighteen, identifies the time when the budding-out for the one hundred and forty-four thousand was to occur. The “second voice” of Revelation eighteen, represents when the other trees were to bud out.

Injir agajy bilen beýleki agaçlaryň arasyndaky tapawuda Mesih tarapyndan ýene bir tapawut goşuldy. Injir agajynyň pyntyk ýarmagynyň wagty, milletleriň agaçlarynyň pyntyk ýarmagynyň wagtyndan başgaça boldy. Ahyrky günlerde “ybadathanalara iki aýratyn çagyryş berilýär,” we Ylham kitabynyň on sekizinji babyndaky perişdäniň ilkinji sesi, ýüz kyrk dört müňüň pyntyk ýarmagynyň haçan bolmalydygyny görkezýär. Ylhamyň on sekizinji babyndaky “ikinji ses” bolsa, beýleki agaçlaryň haçan pyntyk ýarmalydygyny aňladýar.

In Christ’s day the Jews were the fig tree, the Gentiles were the other trees. In Millerite history the Protestants were the fig tree, and the Millerites were the other trees. In the last days, Laodicean Adventism is the fruitless fig tree which is removed from Jerusalem (the vineyard), and the one hundred and forty-four thousand are the fig trees that bears fruit. God’s other children who are still in Babylon are represented as the Gentiles.

Mesihiň günlerinde ýehudiler injir agajydy, beýleki milletler bolsa beýleki agaçlardy. Millerçilik taryhynda protestantlar injir agajydy, Millerçiler bolsa beýleki agaçlardy. Ahyrky günlerde Laodikeýa Adventizmi miwesiz injir agajydyr; ol Ýerusalimden (üzüm bagyndan) aýrylýar, ýüz kyrk dört müň bolsa miwe berýän injir agaçlarydyr. Hudaýyň henizem Wawilonda bolan beýleki çagalary beýleki milletler hökmünde görkezilýär.

A “gentile,” by definition is a “stranger.” The gentile trees are dormant (dead), bearing no buds or fruit at the time the fig tree buds out and comes to life. A dormant tree is a dry tree, and when the Gentiles are called to come out of Babylon, by the second voice of Revelation chapter eighteen, they will then choose to keep the seventh-day Sabbath and enter into covenant with the Lord.

“Milletlerden” bolan adam, kesgitleme boýunça, “keseki”dir. Milletleriň agaçlary injir agajy pyntyklap, janlanýan wagty pyntyksyz we miwesiz, ýagny ukusyz (öli) ýagdaýdadyr. Ukusyz agaç gurak agaçdyr, we Ylham kitaby on sekizinji bapdaky ikinji ses arkaly Milletler Babildan çykmaga çagyrylanda, olar şonda ýedinji günüň Sabatyny saklamagy saýlap, Reb bilen äht baglaşarlar.

Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. Isaiah 56:3–7.

Özüni Rebbe baglan keseki ogly: «Reb meni Öz halkyndan bütinleý aýyrdy» diýip aýtmasyn; agta hem: «Ine, men gurak agaçdyryn» diýmesin. Çünki Reb şeýle diýýär: meniň Sabat günlerimi saklaýan, maňa ýaraýan zatlary saýlap alýan we meniň ähtime ýapyşýan agtalara — men olara Öz öýümiň içinde, Öz diwarlarymyň arasynda ogullardan hem gyzlardan gowurak orun we at bererin; Men olara hemişelik at bererin, ol at kesilip aýrylmaz. Şeýle hem Rebbe baglanyp, Oňa gulluk etmek, Rebbiň adyny söýmek, Onuň hyzmatkärleri bolmak üçin gelen kesekileriň ogullaryny — Sabat gününi haramlaman saklaýan we meniň ähtime ýapyşýan olaryň her birini — Öz mukaddes dagyma getirerin, olary doga öýümde şat ederin; olaryň ýakma gurbanlyklary we beýleki gurbanlyklary Meniň gurbanlyk sypamda kabul ediler; çünki Meniň öýüm ähli halklar üçin doga öýi diýlip atlandyrylar. Işaýa 56:3–7.

A stranger is a “gentile,” and the “second voice” calls them to come out of Babylon, and they are brought to God’s holy mountain, it will then be His “holy” mountain, for the wheat and tares will have been separated by the testing process represented in the history of the “first voice”. When they come to the mountain of the Lord in the last days, the Gentiles will no longer be strangers, or dry trees.

Bir ýat adam “milletden” bolýar, we “ikinji ses” olary Wawilondan çykmaga çagyrýar, hem-de olar Hudaýyň mukaddes dagyna getirilýär; şonda ol Onuň “mukaddes” dagy bolar, çünki “birinji sesiň” taryhynda beýan edilen synag işiniň üsti bilen bugdaý bilen haşal ot biri-birinden aýrylan bolar. Olar ahyrky günlerde Rebbiň dagyna gelenlerinde, milletler indi ne ýat adamlar, ne-de gurak agaçlar bolarlar.

The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 3:15–17.

Gün hem aý garaňkylaşar, ýyldyzlar hem öz ýagtysyny gaýtarar. Reb hem Siondan gürlär, sesini Ýerusalimden çykarmaly eder; asmanlar bilen ýer sarsar. Emma Reb Öz halkynyň umydy, Ysraýyl ogullarynyň güýji bolar. Şeýlelikde, Meniň mukaddes dagym Sionda ýaşaýan Hudaýyňyz Rebdigimi bilersiňiz; şonda Ýerusalim mukaddes bolar, oňa başga taýpalardan hiç kim indi geçip gitmez. Ýowel 3:15–17.

The ushering in of the history where the “second voice” calls God’s other flock out of Babylon has “signs” that were typified by the signs of the Millerite movement. In Matthew chapter twenty-four, Mark chapter thirteen and Luke chapter twenty-one Christ’s testimony that we are considering is set forth. In each of those three witnesses one of the “signs” identified is that the powers of heaven shall be shaken, but in Joel’s representation of the “signs” which identify when Jerusalem shall be “holy”, both “the heavens and the earth shall shake.”

«Ikinji sesiň» Hudaýyň beýleki sürüsini Wawilondan çagyrýan taryhynyň başlanmagynyň Millerçi hereketiň alamatlary bilen öňden nyşanlanan «alamatlary» bar. Seredýän şaýatlygymyz Mesihiň Matta kitabyň ýigrimi dördünji babynda, Mark kitabyň on üçünji babynda we Luka kitabyň ýigrimi birinji babynda beýan edilen şaýatlygydyr. Şol üç şaýadyň her birinde kesgitlenen «alamatlaryň» biri gökleriň güýçleriniň sarsdyryljakdygydyr, emma Ýoeliň Iýerusalimiň «mukaddes» boljak wagtyny anyklaýan «alamatlar» baradaky beýanynda «gökler hem, ýer hem sarsar».

Joel is identifying the perfect fulfillment of the predicted “signs” that occur when Jerusalem is holy. That time is when the Lord has removed the sins from the one hundred and forty-four thousand, and the church of Laodicea has transitioned to the movement of Philadelphia. It is then that the sixth movement (Philadelphia), becomes the eighth movement (Philadelphia), that is of the seven churches. It is then that the Church Militant becomes the Church Triumphant. The Church Militant is a label for God’s church that is composed of the wheat and the tares. The Church Triumphant is God’s holy mountain that is “holy,” and “no strangers pass through her anymore.”

Ýoel Iýerusalim mukaddes bolanda ýüze çykýan öňünden aýdylan “alamatlaryň” kämil berjaý bolşuny görkezýär. Şol wagt Reb ýüz kyrk dört müňüň günälerini aýryp taşlar, we Laodikeýa ýygnagy Filadelfiýa hereketine geçer. Şonda altynjy hereket (Filadelfiýa), ýedi ýygnagyňkydyr bolan sekizinji herekete (Filadelfiýa) öwrüler. Şonda Söweşiji Ybadathana Ýeňiji Ybadathana öwrüler. Söweşiji Ybadathana — bugdaýdan hem-de haşal otlardan düzülen Hudaýyň ýygnagyna berlen atdyr. Ýeňiji Ybadathana Hudaýyň “mukaddes” bolan mukaddes dagydyr, we “indi hiç bir keseki onuň içinden geçmez.”

The ushering in of the ensign that is lifted up, which is the Church Triumphant, which is the “eighth that is of the seven”, which is when Jerusalem is “holy”, is accompanied by “signs.” In order for Jesus to provide the point of reference for His people to recognize the life or death “sign,” that identifies the sealing of the one hundred and forty-four thousand, He employed trees and the natural cycle of a tree’s life to teach the all-important lesson.

Ýokary galdyrylan baýdagyň, ýagny Zafar gazanan Ybadathananyň, “ýediniň içinden bolan sekizinjiniň”, Ýerusalemiň “mukaddes” bolan wagtynyň başlanmagy “alamatlar” bilen utgaşýar. Isanyň Öz halkyna ýüz kyrk dört müň adamyň möhürlenmegini kesgitleýän ýaşaýyş ýa-da ölüm “alamatyny” tanamak üçin salgylanma nokadyny bermegi üçin, Ol örän möhüm bu sapagy öwretmekde agaçlary we agajyň ýaşaýşynyň tebigy aýlawyny ulandy.

“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 308.

Mesih Öz halkyna Özüniň gelişiniň alamatlaryna garap durmagy we gelýän Patyşalarynyň nyşanlaryny görenlerinde şatlanmagy buýrupdy. Ol şeýle diýdi: “Bu zatlar bolup başlamaga başlanda, ýokaryk serediň we başlaryňyzy galdyryň; çünki gutulyşyňyz ýakynlaşýar.” Ol Öz yzyna eýerijilerine ýaz paslynda pyntyklaýan agaçlary görkezdi we şeýle diýdi: “Olar indi pyntyklap çykanda, siz muny görüp, tomsuň golaýlap gelendigini özüňizden bilýärsiňiz. Şeýle hem siz, bu zatlaryň bolup geçýändigini göreniňizde, Hudaýyň Patyşalygynyň golaýlandygyny biliň.” Luka 21:28, 30, 31.” Beýik Göreş, 308.

When the trees of Spring begin to bud out, Summer is near.

Ýaz agajlary pyntyklap başlanda, tomus golaýdyr.

The harvest is past, the summer is ended, and we are not saved. Jeremiah 8:20.

Hasyl geçdi, tomus tamam boldy, emma biz halas bolmadyk. Ýeremiýa 8:20.

The budding trees identify that it is Spring, and we then know Summer is near, and it is in the Summer when the harvest is gathered.

Tomur baglan agaçlar Baharyň gelendigini görkezýär, şonda biz Ýazyň ýakyndygyny bilýäris; hasyl hem hut şol Ýaz möwsüminde ýygnalýar.

The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. Matthew 13:39.

Olary sepen duşman — Iblisdir; orak döwrüň ahyrydyr; orakçylar bolsa perişdelerdir. Matta 13:39.

The harvest is at the end of the world. When the trees begin to bud out, you are required to know that the end of the world is imminent.

Hasyl dünýäniň ahyrynda bolýar. Agaçlar pyntyklap başlanda, dünýäniň ahyrynyň golaýlap gelýändigini bilmäge borçlusyňyz.

“One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming.” The Great Controversy, 371.

“Halasgäriň bir sözi başga bir sözüni güýjüni ýitirmäge getirilmemelidir. Hiç kim Onuň geljek gününi-de, sagadyny-da bilmese-de, bize onuň ýakyn wagtyny bilmek öwredilýär we bu bizden talap edilýär. Mundan başga-da, Onuň duýduryşyna ähmiýet bermezlik, hem-de Onuň gelmeginiň ýakyndygyny bilmekden ýüz öwürmek ýa-da muňa geleňsizlik etmek, Nuhyň günlerinde ýaşaýanlaryň sil suwunyň haçan gelýändigini bilmezligi nähili heläkçilikli bolan bolsa, biziň üçin hem şonuň ýaly heläkçilikli bolar.” Beýik çekişme, 371.

We will continue our study of Luke chapter twenty-one in the next article.

Biz Luka kitabynyň ýigrimi birinji babyny öwrenmegimizi indiki makalada dowam etdireris.

“I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

“Men ýer ýüzüniň güýçleriniň häzir sarsdyrylýandygyny we wakalaryň belli bir tertip boýunça gelýändigini gördüm. Uruş, uruş baradaky myş-myşlar, gylyç, açlyk we ýokanç keseller ilki bilen ýer ýüzüniň güýçlerini sarsdyrýar; soňra bolsa Hudaýyň sesi gününi, aýy, ýyldyzlary we bu ýeri hem sarsdyrar. Men Ýewropadaky güýçleriň sarsdyrylmagynyň, käbirleriniň öwredişi ýaly, asmanyň güýçleriniň sarsdyrylmagy däldigini, eýsem gaharly milletleriň sarsdyrylmagydygyny gördüm.” Early Writings, 41.