Ezekiel chapter eight is one of the easiest prophetic chapters in the Scriptures. The chapter has a distinct starting point.
Hezekiel kitabynyň sekizinji baby Mukaddes Ýazgylardaky pygamberlik baplarynyň içinde iň aňsat düşünilýänleriniň biridir. Bu babyň anyk bir başlangyç nokady bar.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Altynjy ýylda, altynjy aýda, aýyň bäşinji gününde, men öýümde otyrkam we Ýahudanyň ýaşululary meniň öňümde otyrkalar, şol ýerde Reb Hudaýyň eli meniň üstüme indi. Ezekiel 8:1.
The vision has a distinct ending in chapter eleven.
Görüş on birinji bapda aýdyň bir netije bilen tamamlanýar.
Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that the Lord had showed me. Ezekiel 11:24, 25.
Soňra Ruh meni ýokary göterdi-de, Hudaýyň Ruhy arkaly görnüşde meni Haldeýa, sürgündäkileriň ýanyna getirdi. Şonda meniň gören görnüşim menden ýokaryk galdy. Soňra men sürgündäkilere Rebbiň maňa görkezen zatlarynyň hemmesini aýdyp berdim. Ezekiýel 11:24, 25.
The vision of chapter eight begins on the fifth day, of the sixth month of the sixth year, just a day before the date aligns with “666,” and sure enough the vision is about the Sunday law, which is the mark of the beast, whose number is the number of the “man of sin,” and also the number of the eighth kingdom that is of the seven. Those that get the victory over the number “666,” receive the seal of God, and in chapter nine, the seal of God is being placed upon God’s faithful people of the last days.
Sekizinji babyň görnüşi altynjy ýylyň altynjy aýynyň bäşinji güni başlanýar; bu senäniň “666” bilen gabat gelmeginden diňe bir gün öňdür. Hakykatdan-da, bu görnüş ýekşenbe kanuny hakyndadyr; ol wagşy haýwanyň nyşanydyr, onuň sany bolsa “günä adamsynyň” sanydyr, şeýle hem ýediniň içinden bolan sekizinji patyşalygyň hem sanydyr. “666” sanynyň üstünden ýeňiş gazananlar Hudaýyň möhürini alýarlar; dokuzynjy bapda bolsa, Hudaýyň möhüri ahyrzamanyň Hudaýa wepaly halkynyň üstüne basylýar.
And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:1–3.
Men asmanda başga bir alamat gördüm: beýik we ajaýyp alamat — ýedi perişde, olarda soňky ýedi bela bardy; çünki Hudaýyň gazaby şolarda doly tamamlanýardy. Men ot bilen garylan aýna deňzine meňzeş bir zady hem gördüm; we wagşy haýwany, onuň keşbini, onuň nyşanyny hem-de onuň adynyň sanyny ýeňenler Hudaýyň liralaryny alyp, aýna deňziniň üstünde durdylar. Olar Hudaýyň hyzmatkäri Musa bilen Guzynyň aýdymy aýdyp, şeýle diýýärler: «Işleriň beýikdir we ajaýypdyr, eý Gudratygüýçli Reb Hudaý; ýollaryň adalatlydyr we hakyky, eý mukaddesleriň Patyşasy». Ylham 15:1–3.
Just before the close of probation (for the seven angels with the seven last plagues are going to pour out God’s wrath in the next chapter of Revelation), God’s last day people are identified. They have obtained the victory over four things. The word translated as victory means to conquer. The faithful have conquered the beast, the image of the beast, the mark of the beast and the number of his name. The victory includes the fact that they understand what the four symbols represent. It is only a very small percentage of people that know what those four prophetic symbols actually represent.
Synag möhletiniň ýapylmagyna az wagt galanda (sebäbi Ylham kitabynyň indiki babynda ýedi soňky bela bilen gelen ýedi perişde Hudaýyň gazabyny dökmäge taýýarlanýar), Hudaýyň soňky döwürdäki halky tanadylýar. Olar dört zady ýeňip geçdiler. “Ýeňiş” diýip terjime edilen söz basyp almak manysyny berýär. Sadyklar haýwany, haýwanyň şekilini, haýwanyň nyşanyny we onuň adynyň sanyny basyp aldylar. Bu ýeňiş olaryň şol dört nyşanyň nämäni aňladýandygyna düşünýändigini hem öz içine alýar. Adamlaryň diňe örän kiçi bir göterimi şol dört pygamberlik nyşanlarynyň hakykatda nämäni aňladýandygyny bilýär.
The world used to know the papacy was the whore of Babylon in chapter seventeen, but as God’s Word identified, the understanding of the whore of Tyre who commits fornication with the kings of the earth is forgotten during the history of the United States. To get victory over the beast means to rightly divide the word of truth in ascertaining that the beast of Bible prophecy is the papacy. In the very next chapter, the dragon, the beast and the false prophet lead the world to Armageddon, and God’s faithful of the last days must know who those three powers are.
Dünýä öňler papalygy on ýedinji bapdaky Wawilonyň jelep aýaly hökmünde bilýärdi, emma Taňrynyň Sözi ony nädip kesgitlän bolsa, ýer ýüzüniň patyşalary bilen zyna edýän Tiriň jelep aýalyna degişli düşünje Amerikanyň Birleşen Ştatlarynyň taryhynyň dowamynda unudylýar. Haýwana garşy ýeňiş gazanmak diýmek, Mukaddes Kitabyň pygamberlikleriniň haýwanynyň papalykdygyny anyklamakda hakykat sözüni dogry bölmekdir. Hut indiki bapda aždaha, haýwan we galp pygamber dünýäni Armageddona alyp barýar, şonuň üçin soňky günleriň Taňra wepaly adamlary şol üç güýjüň kimdigini bilmelidir.
And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12–16.
Altynjy perişde öz jamyny beýik Ýewfrat derýasynyň üstüne dökdi; şonda onuň suwy gurady, gündogaryň patyşalarynyň ýoluny taýýarlamak üçin. Men aždarhanyň agzyndan, wagşy haýwanyň agzyndan we ýalan pygamberiň agzyndan gurbaga meňzeş üç haram ruhyň çykýandygyny gördüm. Çünki olar mugjyzalar görkezýän jynlaryň ruhlarydyr; olar ýer ýüzüniň patyşalaryna we bütin älemiň patyşalaryna çykyp gidýärler, olary Gudratygüýçli Hudaýyň şol beýik günündäki söweşe ýygnamak üçin. Ine, Men ogrusy kimin gelýärin. Oýan bolup duran we geýimlerini saklaýan adam bagtlydyr, ol ýalaňaç gezip, onuň utanjyny görmesinler. Şeýlelikde, olary ýewreý dilinde Armageddon diýilýän ýere ýygnady. Ylham 16:12–16.
The victory over the beast is the victory of understanding correctly who the beast is. The passage just cited pronounces a blessing upon those that watch and keep their garments, yet by the sixth plague, probation has fully closed for all men. When Michael stands up, human probation closes and then the seven last plagues are poured out. There is no way to change garments after the close of probation, yet there is a warning associated with the sixth plague. That warning has to do with having the correct understanding of the beast before probation closes, and if you do not have that understanding, you will lose the garment of Christ’s righteousness before the close of probation.
Haýwandan üstün çykmak — haýwanyň kimdigine dogry düşünmegiň ýeňşidir. Ýaňy-ýakynda getirilen parça geýimlerini goraýan we seredip duranlara bereket yglan edýär, emma altynjy bela ýetilende, ähli adamlar üçin synag möhleti bütinleý ýapylan bolýar. Mikaýyl turanda, adamzadyň synag möhleti ýapylýar, şondan soň bolsa iň soňky ýedi bela dökülýär. Synag möhleti ýapylandan soň geýimleri üýtgetmegiň hiç hili ýoly ýok, emma altynjy bela bilen baglanyşykly bir duýduryş bar. Ol duýduryş, synag möhleti ýapylmazdan öň haýwan barada dogry düşünjä eýe bolmak bilen baglydyr, eger sende şol düşünje bolmasa, synag möhleti ýapylmazdan öň Mesihiň dogrulyk geýimini ýitirersiň.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Kalama düşünmekde bulaşýanlar, antikristiň manysyny görüp bilmeýänler, elbetde özlerini antikristiň tarapynda goýarlar. Indi dünýä bilen uýgunlaşmak üçin bize wagt ýok. Daniýel öz paýynda we öz ornunda durandyr. Daniýeliň hem-de Ýahýanyň pygamberlikleri düşünilmelidir. Olar biri-birini düşündirýärler. Olar dünýä her kimiň düşünmeli bolan hakykatlaryny berýärler. Bu pygamberlikler dünýäde şaýatlyk bolmalydyr. Şu ahyrky günlerde olaryň amala aşmagy arkaly, olar özlerini özleri düşündirerler.” Kress Collection, 105.
If a person does not understand that the antichrist is the papacy, they will end up on the side of the papacy, or as John wrote, they will walk naked and manifest their shame. To get the victory over the beast is to understand that the beast is the papal power, and all that is revealed of the papal power. Those who get the victory and understand that the papacy is the man of sin, will need to understand that the image of the papacy represents the principle of the combination of church and state, with the church in control of the relationship.
Eger bir adam antihristiň papalykdygyna düşünmese, onda ol ahyrynda papalygyň tarapynda bolar, ýa-da Ýahýanyň ýazyşy ýaly, ýalaňaç gezer we öz utanjyny äşgär eder. Haýwandan üstün çykmak diýmek, haýwanyň papalyk häkimiýetdigine hem-de papalyk häkimiýeti barada açylan ähli zatlara düşünmekdir. Üstün çykýanlar we papalygyň günä adamy bolandygyna düşünýänler, papalygyň keşbiniň ybadathana bilen döwletiň birleşmesi ýörelgesini aňladýandygyna, bu gatnaşyklarda bolsa ybadathananyň gözegçilik edýändigine düşünmeli bolarlar.
In the book of Daniel, the structure of the beast, which is the combination of church and state, is represented as the transgression of desolation. Transgression is sin, and the sin that forms the papal beast is when kings surrender their power unto the papal authority. In doing this they commit spiritual fornication, which is Daniel’s transgression of desolation, and John’s image to the beast.
Daniel kitabynda ýyrtjyk haýwanyň gurluşy, ýagny ybadathana bilen döwletiň birleşmesi, weýrançylygyň hyýanaty hökmünde görkezilýär. Hyýanat günädir, papalyk haýwanyny emele getirýän günä bolsa patyşalaryň öz häkimiýetini papalyk häkimiýetine tabşyrmagydyr. Şeýle etmek bilen olar ruhy zyna edýärler; bu hem Danieliň weýrançylygyň hyýanaty, hem-de Ýahýanyň haýwana edilen şekilidir.
To get victory over the papal image is to understand through God’s Word that the United States first forms this relationship, and ratifies it at the soon-coming Sunday law, and then forces the entire world to accept the same relationship.
Papanyň şekili üstünden ýeňiş gazanmak diýmek, Taňrynyň Sözi arkaly Amerikanyň Birleşen Ştatlarynyň ilki bilen bu gatnaşygy döredýändigine, ýakyn wagtda geljek ýekşenbe güni kanuny bilen ony tassyklaýandygyna, soňra bolsa tutuş dünýäni şol bir gatnaşygy kabul etmäge mejbur edýändigine düşünmekdir.
The church and state relationship that will be forced upon the earth by the United States consists of the one-world government (the United Nations), coming into an alliance with the papacy as the controlling power in the arrangements. Getting the victory over the image of the beast, is to understand by God’s prophetic Word that the image of the beast represents these very things.
Birleşen Ştatlar tarapyndan ýer ýüzüne zor bilen kabul etdiriljek ybadathana bilen döwletiň arasyndaky gatnaşyk, bir-dünýä hökümetiniň (Birleşen Milletler Guramasy) düzgünlemelerde dolandyryjy güýç hökmünde papalyk bilen bileleşige girmeginden ybaratdyr. Haýwanyň keşbi üstünden ýeňiş gazanmak diýmek, Hudaýyň pygamberlik Sözi arkaly haýwanyň keşbiniň hut şu zatlary aňladýandygyna düşünmekdir.
Getting the victory over the beast and the image of the beast includes getting the understanding of the beast’s (the papacy’s) mark of authority.
Ýyrtyjyň we onuň şekiliniň üstünden ýeňiş gazanmak, ýyrtyjynyň (papalygyň) häkimiýet alamatyna düşünmegi hem öz içine alýar.
The mark of the beast is the forced observance of Sunday as God’s Sabbath. To get victory over the mark requires understanding that Sunday worship is the worship of the sun, and that it is nothing less than pagan Baal worship. The victory includes the truth that no one receives the mark of the beast until it is forced upon men.
Haýwanyň nyşany, ýekşenbe gününi Hudaýyň Sabaty hökmünde mejbury berjaý etdirmekdir. Nyşanyň üstünden ýeňiş gazanmak üçin, ýekşenbe gününe ybadat etmegiň güne ybadatdygyny we munuň butparaz Baala ybadatdan başga zat däldigini düşünmek zerurdyr. Bu ýeňiş, haýwanyň nyşanynyň hiç kime adamlara mejbury girizilmezden öň berilmeýändigi baradaky hakykaty hem öz içine alýar.
“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 öňki nesilleriň hristianlary ýekşenbe gününi berjaý edýärdiler, muny etmek bilen Mukaddes Kitabyň Sabatyny berjaý edýäris diýip oýlaýardylar; we häzirki wagtda hem ähli ybadathanalarda, Rim Katolik birleşigini hem hasaba almazdan, ýekşenbäniň Hudaý tarapyndan bellenen Sabatdygyna ýürekden ynanýan hakyky hristianlar bardyr. Hudaý olaryň niýetleriniň yhlasyndyr samimiligini we Özüniň öňündäki dogruçyllygyny kabul edýär. Emma ýekşenbe berjaý edilişi kanun arkaly mejbury edilende, we dünýä hakyky Sabatyň borjy barada ýagtylandyrylanda, şonda kim Hudaýyň emrini bozup, Rimden başga has ýokary ygtyýary bolmadyk bir düzgüne boýun egse, şol bilen papalygy Hudaýdan ýokarda hormatlar. Ol Rime we Rim tarapyndan bellenen edarany mejbury edýän güýje tagzym edýär. Ol haýwana we onuň şekiline ybadat edýär. Adamlar Hudaýyň Öz ygtyýarynyň alamatydygyny yglan eden düzgünini ret edip, onuň deregine Rimiň öz agalygynyň nyşany hökmünde saýlan zadyny hormatlandyranlarynda, şol bilen Rime wepalylygyň alamatyny — ‘haýwanyň nyşanyny’ — kabul ederler. Bu mesele halka şeýle açyk görnüşde öňe goýulýança, we olar Hudaýyň buýruklary bilen adamlaryň buýruklarynyň arasynda saýlamaga getirilýänçä, kanun bozujylykda dowam edýänler ‘haýwanyň nyşanyny’ kabul etmezler.” Uly Göreş, 449.
Those who obtain the victory over the beast, the image of the beast and the mark of the beast must also obtain the victory over the number of his name. In the period of history when the whore of Tyre was not forgotten, the Protestant world knew the papacy was the antichrist. They knew that Paul had identified the papacy as “that wicked,” “the man of sin,” “the mystery of iniquity” and “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.” But now the great whore of Tyre has been forgotten.
Haýwana, haýwanyň keşbine we haýwanyň nyşanyna garşy ýeňiş gazananlar, onuň adynyň sanyna garşy hem ýeňiş gazanmalydyrlar. Tiriň jelep aýaly unudylmadyk taryhy döwürde Protestant dünýäsi papalygy antikristdigini bilýärdi. Olar Pawlusyň papalygy “şol pis”, “günäniň adamy”, “kanunsyzlygyň syrty” we “heläkligiň ogly” diýip atlandyrandygyny bilýärdiler; “Ol Hudaý diýlip atlandyrylýan ýa-da ybadat edilýän zatlaryň hemmesine garşy çykýar we özüni olaryň hemmesinden ýokary göterýär; şeýlelik bilen, özüni Hudaý hökmünde görkezmek üçin Hudaýyň ybadathanasynda Hudaý ýaly oturýar.” Emma indi Tiriň beýik jelep aýaly unudyldy.
In ages past there were various isopsephy, or gematria, applications that demonstrated that the number “666” symbolically represented the papacy. A classic example of this is that on the pope’s miter the words Vicarius Filii Dei are written. Vicarius Filii Dei, which means the “Vicegerent of the Son of God”, and therefore addresses his claim of being seated in God’s temple, claiming to be God. The Latin letters of Vicarius Filii Dei equate to the number six hundred and sixty-six.
Geçen asyrlarda “666” sanynyň papalygy nyşan taýdan aňladýandygyny görkezýän dürli izopsefiýa, ýa-da gematriýa, ulanylyşlary bolupdy. Munuň nusgawy bir mysaly hökmünde papanyň mitrasynda Vicarius Filii Dei sözleriniň ýazylmagyny görkezmek bolar. Vicarius Filii Dei, “Hudaýyň Oglunyň Wekili” diýmegi aňladýar, şonuň üçin hem onuň Hudaýyň ybadathanasynda oturyp, özüni Hudaý diýip yglan etmek baradaky iddiasyna degişlidir. Vicarius Filii Dei sözlerindäki latyn harplary alty ýüz altmyş alty sanyna deň gelýär.
The beast, which is the papal power, is identified by his number and his number is “666,” but the man of sin received a deadly wound in 1798, and has been forgotten. In the last days the deadly wound is to be healed, and the healing of the deadly wound identifies that the United States first forms an image to the beast in its own nation, and then forces the world to do the same.
Papa häkimiýeti bolan ýyrtyjy onuň sany arkaly tanadylýar, we onuň sany “666”-dyr, emma günä adamy 1798-nji ýylda ölüm howply ýara aldy we unudyldy. Ahyrky günlerde şol ölüm howply ýara bejerilmelidir, we şol ölüm howply ýaranyň bejerilmegi Amerikanyň Birleşen Ştatlarynyň ilki öz ýurdunyň içinde ýyrtyja bir şekil döredýändigini, soňra bolsa dünýäni hem şony etmäge mejbur edýändigini tanadýar.
The world image of the beast is both twofold and threefold. It is prophetically twofold for it is made up of a combination of church and state, but it is threefold in that it is made up of the dragon, the beast and the false prophet. When the threefold union of the very powers that will lead the world to Armageddon is established, they will be the beast that is the eighth kingdom that is of the seven, and it will also be the threefold union of the sixth kingdom. The number of the beast’s name in the last days is again “666,” for it represents three kingdoms that are each part of the sixth kingdom.
Dünýäde janawaryň keşbi iki görnüşli hem-de üç görnüşlidir. Ol pygamberlik taýdan iki görnüşlidir, çünki ol buthana bilen döwletiň utgaşmasyndan düzülendir; emma ol üç görnüşlidir, çünki ol aždahadan, janawardan we ýalan pygamberden düzülendir. Dünýäni Armageddona alyp barjak hut şol güýçleriň üç görnüşli birleşigi döredilende, olar ýediden bolan sekizinji patyşalyk bolan janawar bolarlar, hem-de ol altynjy patyşalygyň üç görnüşli birleşigi hem bolar. Ahyrky günlerde janawaryň adynyň sany ýene-de “666” bolar, çünki ol hersi altynjy patyşalygyň bir bölegi bolan üç patyşalygy aňladýar.
To get victory over the beast, his image, his mark and the number of his name is to understand the riddle that “the eighth is of the seven”, which is the secret of Daniel two, which Daniel prayed to understand. It is an element of the Revelation of Jesus Christ that is unsealed just before probation closes, for as John said, the “time is at hand.” For this reason, those who get that victory are represented as being with the angels who pour out the plagues, for they get the victory, or the necessary prophetic understanding, just before probation closes.
Haýwan, onuň şekili, onuň nyşany we adynyň sany üstünden ýeňiş gazanmak — «sekizinji ýediniň içindendir» diýen tapmany düşünmekdir; bu bolsa Danieliň düşünmek üçin doga eden, Danieliň ikinji babyndaky syrydyr. Bu, synag möhleti tamamlanmazdan az öň möhüri açylýan Isa Mesihiň Wahysynyň bir bölegidir, çünki Ýahýa aýdyşy ýaly, «wagt golaýdyr». Şu sebäpli, şol ýeňşi gazanýanlar belalary dökýän perişdeler bilen bile hökmünde şekillendirilýär, sebäbi olar synag möhleti tamamlanmazdan az öň şol ýeňşi, ýagny zerur pygamberlik düşünjesini, gazanýarlar.
Those who understand that the Revelation of Jesus Christ is unsealed just before the close of probation, and that the number “666,” is an element of that vision will not miss that the vision of Ezekiel chapter eight begins on the fifth day (which is the day before the sixth day), in the sixth month of the sixth year. By the end of chapter eight twenty-five men are bowing down to the sun, and chapter nine identifies those who receive the seal of God.
Isa Mesihiň aýan bolşunyň synag möhletiniň ýapylmagynyň öň ýanynda möhürden açylýandygyna we “666” sanynyň şol görnüşiň bir bölegi bolýandygyna düşünýänler, Ezekiýeliň sekizinji babyndaky görnüşiň bäşinji günde (ýagny altynjy günüň öňüsyrasyndaky günde), altynjy aýda, altynjy ýylda başlanýandygyny gözden salmazlar. Sekizinji babyň ahyryna çenli ýigrimi bäş erkek adam güne baş egýärler, dokuzynjy bap bolsa Hudaýyň möhürini alýanlary kesgitleýär.
The context of the vision is the mark of the beast and the seal of God, and the vision is opened up just before probation closes at the Sunday law, as typified by the number “666.” But the close of probation that is identified as occurring at the Sunday law in the United States, is not the close of human probation, it is the close of probation only for Seventh-day Adventists.
Görünişiň mazmuny haýwanyň nyşany we Hudaýyň möhri bilen baglanyşyklydyr, hem-de bu görnüş, “666” sany bilen öňden alamatlandyrylyşy ýaly, Ýekşenbe güni baradaky kanun döwründe synag möhletiniň ýapylmagynyň öň ýanynda açylýar. Emma Amerikanyň Birleşen Ştatlarynda Ýekşenbe güni baradaky kanunda bolup geçýär diýip görkezilýän synag möhletiniň ýapylmagy, adamzadyň umumy synag möhletiniň tamamlanmagy däldir; ol diňe Ýedinji Gün Adventistleri üçin synag möhletiniň ýapylmagydyr.
The vision is represented as taking place within Jerusalem, which is a symbol of the Seventh-day Adventist church. At the Sunday law in the United States, Seventh-day Adventists are the only class that is, there and then, held accountable to the light of the Sabbath.
Görüş, Ýedinji Gün Adventistler buthanasynyň nyşany bolan Iýerusalimiň içinde bolup geçýän hökmünde görkezilýär. Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny güýje giren mahaly, Ýedinji Gün Adventistleri Sabat hakyndaky ýagtylyk babatda hut şol ýerde we şol pursatda jogapkär tutulýan ýeke-täk topar bolar.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.
“Eger hakykatyň nury size hödürlenen bolsa, dördünji tabşyrygyň Sabat gününi aýan edip, ýekşenbe gününi berjaý etmäge Hudaýyň Sözünde hiç hili esas ýokdugyny görkezýän bolsa, şonda-da siz galp sabata ýapyşyp, Hudaýyň ‘mukaddes günüm’ diýip atlandyrýan Sabatyny mukaddes saklamakdan ýüz öwürýän bolsaňyz, siz haýwanyň belgisini kabul edýärsiňiz. Bu haçan bolup geçýär? — Sizden ýekşenbe güni zähmet çekmegi bes etmegi we Hudaýa sežde etmegi talap edýän permana boýun bolanyňyzda, şol bir wagtyň özünde-de Mukaddes Kitapda ýekşenbe gününiň adaty iş gününden başga zatdygyny görkezýän ýekeje sözüň hem ýokdugyny bilýän bolsaňyz, siz haýwanyň belgisini almaga razy bolýarsyňyz hem-de Hudaýyň möhürini ret edýärsiňiz. Eger biz bu belgini maňlaýymyzda ýa-da ellerimizde kabul edýän bolsak, onda boýun egmeýänlere garşy yglan edilen hökmler biziň üstümize-de inmelidir. Emma diri Hudaýyň möhüri Rebbiň Sabatyny wyždan bilen saklaýanlaryň üstüne goýulýar.” Review and Herald, April 27, 1911.
The vision of Ezekiel chapter eight through chapter eleven, identifies the history leading up to the close of probation for Jerusalem. It is portrayed as taking place just a day before the number “666” arrives, and chapter eight identifies an escalating rebellion within Jerusalem that culminates with the leading men bowing to the sun, thus receiving the mark of the beast.
Hezekiýeliň sekizinji babyndan on birinji babyna çenli bolan görnüş, Iýerusalim üçin synag möhletiniň ýapylmagyna çenli alyp baran taryhy ýüze çykarýar. Ol san “666”-nyň gelmeginden bary-ýogy bir gün öň bolup geçýän hökmünde teswir edilýär, we sekizinji bap Iýerusalimiň içinde barha güýçlenýän bir pitneçiligini görkezýär; bu pitneçilik ahyrsoňunda öňdebaryjy adamlaryň güne baş egmegi bilen tamamlanýar, şeýlelikde olar wagşy haýwanyň nyşanyny kabul edýärler.
Chapter nine, represents an angel going through Jerusalem (thus identifying a progression), and placing a seal upon one class in advance of the destroying angels who thereafter slay all who do not have the seal. Both chapters represent a progressive history that leads to the Sunday law, where one class bows to the sun, and the other receives the seal of God. The wicked are then removed from Jerusalem, for the Sunday law separates the wicked and the wise.
Dokuzynjy bap, bir perişdäniň Iýerusalimiň içinden geçýändigini görkezýär (şeýlelikde bir ösüş yzygiderliligini aňladýar) hem-de ondan soňra möhri bolmadyklaryň hemmesini öldürýän ýok ediji perişdelerden öňürti bir topara möhür basýar. Iki bap hem Ýekşenbe kanunyna getirýän ösüşli taryhy görkezýär; şol ýerde bir topar güne baş egýär, beýlekisi bolsa Hudaýyň möhürini alýar. Şondan soň ýamanlar Iýerusalimden aýrylýar, çünki Ýekşenbe kanuny ýamanlar bilen paýhaslylary biri-birinden aýyrýar.
The sealing that is represented in Ezekiel chapter nine is the same sealing that is represented in Revelation chapter seven.
Ezekiýeliň dokuzynjy babynda görkezilen möhürlemek, Ylhamyň ýedinji babynda hem görkezilen şol bir möhürlemekdir.
“If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.
“Eger şuňa meňzeş wakalar gelmeli bolsa, şeýle günäkär dünýäniň üstüne şeýle beýik höküm-äzaplardyr inende, onda Hudaýyň halky üçin pena nirede bolar? Gazap geçip gidýänçä, olar nähili gorag astynda saklanar? Ýahýa tebigatyň unsurlaryny — ýer titremesini, tüweleýi we syýasy gapma-garşylygy — dört perişde tarapyndan saklanyp durulýan görnüşde görýär. Bu şemallar, Hudaý goýbermek üçin sözi berýänçä, gözegçilik astyndadyr. Hudaýyň ýygnagy üçin howpsuzlyk şondadyr. Hudaýyň perişdeleri Onuň buýrugyny ýerine ýetirip, ýerdäki şemallary saklap durýarlar, ýagny Hudaýyň hyzmatkärleriniň maňlaýlaryna möhür basylýança, şemallar ne ýeriň üstüne, ne deňziň üstüne, ne-de haýsydyr bir agajyň üstüne öwüsmeli däldir. Gudratly perişdäniň gündogardan (ýa-da günüň dogýan tarapyndan) çykyp gelýändigi görünýär. Bu perişdeleriň iň gudratlysynyň elinde diri Hudaýyň möhüri, ýa-da durmuş berip bilýän ýeke-täk Zatyň möhüri bar; Ol maňlaýlara kimlere ölümsizlik, ebedi durmuş beriljekdigini görkezýän alamaty ýa-da ýazgyny ýazyp bilýär. Hut şu iň beýik perişdäniň sesi bu işi amal edilýänçä, hem-de soňra olary goýbermek üçin buýruk berýänçä, dört şemaly saklap durmak babatda dört perişdä buýruk bermäge ygtyýarlydy.”
“Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’
Dünýäni, bedeniň höweslerini we iblisi ýeňýänler diri Hudaýyň möhürini aljak, aýratyn saýlananlar bolar. Elleri päk däl, ýürekleri arassa däl bolanlarda diri Hudaýyň möhüri bolmaz. Günäni meýilleşdirip, ony amala aşyrýanlar geçilip gidiler. Diňe Hudaýyň huzuryndaky öz garaýyşlarynda beýik nusgawy Kefaret gününde toba edýänleriň we günälerini ykrar edýänleriň ornuny eýeleýänler Hudaýyň goragyna mynasyp diýlip ykrar ediler we bellener. Öz Halaskäriniň zähir bolmagyna daň atmagyna garaşýanlardan-da has çynlakaý we has güýçli isleg bilen garap, garaşyp, nobata durýanlaryň atlary möhürlenenleriň arasynda hasaba alnar. Hakykatyň ähli nury olaryň janlaryna lowurdap düşýän mahaly, yglan eden imanlaryna laýyk işler etmeli bolsalar-da, günä özüne çekip, ýüreklerinde butlary dikeldýän, Hudaýyň öňünde janlaryny zaýalaýan we günäde olar bilen birleşenleri harlaýanlaryň atlary ýaşaýyş kitabyndan öçüriler, hem-de çyralary bilen gaplarynda ýagy bolmazdan, gijäniň ýary garaňkylygynda galdyrylar. “Meniň adymdan gorkýan siziň üçin Onuň ganatlarynda şypa bilen Dogrulyk Güni dogar.”
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
“Hudaýyň hyzmatkärleriniň bu möhürlenişi Ezekiele hem görnüşde görkezilen şol bir zatdyr. Ýahýa-da bu iň haýran galdyryjy ylhamyň şaýady bolupdy. Ol deňziň we tolkunlaryň gürleýşini, hem-de adamlaryň ýürekleriniň gorkudan ejizläp barşyny gördi. Ol ýeriň sarsdyrylýandygyna, daglaryň deňziň ortasyna taşlanýandygyna (bu sözme-söz häzir bolup geçýär), onuň suwlarynyň gürläp, bulanyp durandygyna, hem-de daglaryň onuň joşgunyndan titräp sarsýandygyna şaýat boldy. Oňa belalar, ýokanç keseller, açlyk we ölüm özleriniň elhenç wezipesini ýerine ýetirýärkä görkezildi.” Testimonies to Ministers, 445.
The sealing of the one hundred and forty four thousand in Revelation chapter seven is also represented in chapter nine of Ezekiel, and the sealing angel is the mightiest angel, who ascends from the east. Those who are lost, who have their names blotted out of the book of life, are represented as having “no oil in their vessels with their lamps.” The two classes in the vision of Ezekiel chapter eight through eleven, are the wise and foolish virgins of Matthew twenty-five, and they are therefore Adventists.
Ylham kitabyň ýedinji babyndaky ýüz kyrk dört müňüň möhürlenmegi, Hezekiýel kitabynyň dokuzynjy babynda hem görkezilýär, möhürleýän perişde bolsa gündogardan çykýan iň gudratly Perişdedir. Heläk bolýanlar, atlary ýaşaýyş kitabyndan öçürilenler, “çyraçylary bilen birlikde gaplarynda ýagynyň ýokdugy” hökmünde görkezilýär. Hezekiýel kitabynyň sekizinji babyndan on birinji babyna çenli bolan görnüşdäki iki topar, Matta kitabynyň ýigrimi bäşinji babyndaky paýhasly we akmak gyzlardyr; şonuň üçin olar Adventistlerdir.
“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 baradaky tymsal hem Adventist halkynyň tejribesini şekillendirýär. The Great Controversy, 393.
Sister White specifically identifies Jerusalem of Ezekiel’s vision as Adventism:
Waýt uýam Hezekiliň görnüşindäki Iýerusalimi aýratynlykda Adventizm diýip kesgitleýär:
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Rebbiň işiniň ruhuny we janlaryň gutulyşyny ýürekden göterýän Hudaýyň hakyky halky günäni hemişe onuň hakyky, günäkär häsiýetinde görer. Olar Hudaýyň halkyny aňsatlyk bilen gabap alýan günälere garşy hemişe wepaly hem-de açyk ýüzlenmegiň tarapynda bolar. Aýratynam ybadathana üçin ahyrky işde, Hudaýyň tagtynyň öňünde kemçiliksiz durmaly ýüz kyrk dört müňüň möhürleniş döwründe, Hudaýyň adyny tutýan halkynyň ýalňyşlyklaryny olar örän çuň duýarlar. Bu ýagdaý pygamberiň ahyrky iş baradaky beýanynda, her biriniň elinde gylyçlaýjy ýaragy bolan adamlaryň keşbinde, güýçli suratlandyrylýar. Olaryň arasynda biri zygyr geýimde bolup, gapdalynda ýazuwçynyň syýahdanly haltajygy bardy. “Reb oňa şeýle diýdi: Şäheriň içinden, Iýerusalimiň içinden geç-de, onuň ortasynda edilýän ähli ýigrenji işler sebäpli ah çekýän we aglaýan adamlaryň maňlaýlaryna bir alamat goý.” Testimonies, 3-nji jilt, 266.
The vision of Ezekiel chapters eight through eleven, is directly addressing the history of Adventism leading up to and at the Sunday law. It identifies the two classes of worshippers who are within Jerusalem (Adventism), and is prophetically associated with the Revelation of Jesus Christ that is unsealed just before the close of probation, for its first references is setting forth the number “666” in prophetic symbolism. In doing so it identifies one of four things the wise must get victory over in the last days, and those four things are part of the light of the eighth being “of the seven”. Revelation fifteen also identifies that those that get the victory over the four symbolic aspects of the papacy, sing the song of Moses and the Lamb.
Hezekieliň sekizinji bapdan on birinji bapa çenli bolan görgüsi, göni ýagdaýda Ýekşenbe kanunyna çenli we şol wagtda çenli gelen Adventizmiň taryhyna ýüzlenýär. Ol Iýerusalimiň (Adventizmiň) içinde bolan iki topar ybadat edijini kesgitleýär hem-de pygamberlik taýdan, synag möhletiniň tamamlanmagyndan azajyk öň açylýan Isa Mesihiň Ylhamy bilen baglanyşyklydyr, sebäbi onuň ilkinji salgylanmalary pygamberlik nyşanlylygynda “666” sanyny öňe sürýär. Şeýle etmek bilen, ol ahyrky günlerde paýhaslylaryň üstün çykmaly dört zadyndan birini kesgitleýär, we şol dört zat sekizinjiniň “ýediniň biri” bolmagynyň nurunyň bir bölegidir. Ylham on bäşinji bap hem papalygyň dört nyşanlaýyn tarapynyň üstünden üstün çykýanlaryň Musanyň we Guzynyň aýdymyny aýdýandyklaryny kesgitleýär.
In that day Isaiah, in chapter twenty-seven says that the righteous of the last days will sing the song of the vineyard, which is a song that the Lamb sang when he walked among men that identifies a chosen people who are being passed by as a new chosen people are being selected. That song is sung by “the wise” of the last days during the sealing of Ezekiel nine and Revelation seven. Ezekiel’s vision of chapters eight through eleven is part of that very song.
Şol günde Yeşaýa ýigrimi ýedinji bapda soňky günleriň dogruçylarynyň üzümçiligiň aýdymyny aýdjakdygyny aýdýar; bu, Guzynyň adamlar arasynda gezip ýören wagty aýdýan aýdymydyr, we ol, täze saýlanan bir halk saýlanyp alynýarka, üstünden geçilip barylýan saýlanan bir halky kesgitleýär. Bu aýdym Ezekiel dokuz we Ylham ýedi baplarda möhürleniş döwründe soňky günleriň “parasatlylary” tarapyndan aýdylýar. Ezekieliň sekizinji bapdan on birinji baba çenli bolan görnüşi hut şol aýdymyň bir bölegidir.
We will continue this study in the next article.
Bu barlagy indiki makalada dowam etdireris.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’
Hudaýyň hakyky halky, Rebbiň işiniň ruhuny hem-de janlaryň halasyny ýürekden göterýänler, hemişe günäni onuň hakyky, günäli häsiýetinde görerler. Olar hemişe Hudaýyň halkyny aňsatlyk bilen gabap alýan günälere garşy wepaly hem-de göni ýüzlenmegiň tarapynda bolarlar. Aýratynam, ybadathana üçin alnyp barylýan soňky işde, Hudaýyň tagtynyň öňünde kemsiz durmaly bolan ýüz kyrk dört müňüň möhürleniş wagtynda, olar Hudaýyň adyny tutýan halkynyň etmişlerini iň çuň duýgy bilen duýarlar. Bu ýagdaý pygamberiň soňky işi, her biriniň elinde gyrgyn ýaragy bolan adamlar şekilinde berýän mysaly arkaly täsirli görnüşde beýan edilýär. Olaryň arasynda biri zygyr lybasa geýnen bolup, gapdalynda ýazujynyň syýa gapjygy bardy. “Reb oňa şeýle diýdi: Şäheriň içinden, Iýerusalimiň içinden geçip, onuň ortasynda edilýän ähli ýigrenji işlere ah çekýän we nalap aglaýan adamlaryň maňlaýlaryna bir nyşan goý.”
“Who are standing in the counsel of God at this time? Is it those who virtually excuse wrongs among the professed people of God and who murmur in their hearts, if not openly, against those who would reprove sin? Is it those who take their stand against them and sympathize with those who commit wrong? No, indeed! Unless they repent, and leave the work of Satan in oppressing those who have the burden of the work and in holding up the hands of sinners in Zion, they will never receive the mark of God’s sealing approval. They will fall in the general destruction of the wicked, represented by the work of the five men bearing slaughter weapons. Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those ‘that sigh and that cry for all the abominations that be done’ in the church. Their love for purity and the honor and glory of God is such, and they have so clear a view of the exceeding sinfulness of sin, that they are represented as being in agony, even sighing and crying. Read the ninth chapter of Ezekiel.
“Şu wagtda Hudaýyň geňeşinde duranlar kimlerdir? Olar Hudaýyň adyny tutýan halkyň arasynda edilýän ýalňyşlyklary diýen ýaly aklaýanlar we ýüreklerinde, aç-açan bolmasa-da, günäni ýazgarjak bolýanlara garşy närazylyk edýänlerdirmi? Olar şolara garşy öz orunlaryny alýanlar we ýalňyş edýänlere duýgudaşlyk bildirýänlerdirmi? Ýok, asla! Olar toba etmeseler, we işiň ýüki üstünde bolanlary ezmekde hem-de Siondaky günäkärleriň ellerini göterip durmakda Şeýtanyň işini terk etmeseler, hiç haçan Hudaýyň möhürleýji makullamasynyň nyşanyny almazlar. Olar gyrgyn ýaraglaryny göterýän bäş adamyň işi bilen şekillendirilen erbetleriň umumy heläkçiliginde ýykylarlar. Şu noktany üns bilen belläň: Mukaddes Ruhuň güýji arkaly olaryň içinde kemala getirilen, zygyr geýimli adam tarapyndan goýlan nyşan bilen şekillendirilen hakykatyň päk nyşanyny kabul edýänler, ybadathanada edilýän ähli ýigrenji zatlar üçin ‘ah çekýän we perýat edýän’ adamlardyr. Olaryň päklige, Hudaýyň hormatyna we şöhratyna bolan söýgüsi şeýle uludyr, hem-de günäniň ölçegsiz günäliligine bolan garaýşy şeýle aýdyňdyr welin, olar hatda jebirde bolan, ah çekip we perýat edip duran adamlar hökmünde şekillendirilýär. Ezekieliň dokuzynjy babygyny okaň.”
“But the general slaughter of all those who do not thus see the wide contrast between sin and righteousness, and do not feel as those do who stand in the counsel of God and receive the mark, is described in the order to the five men with slaughter weapons: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” Testimonies, volume 3, 266, 267.
“Emma günä bilen dogrulygyň arasyndaky beýik garşylygy şeýle görmeýänleriň we Hudaýyň geňeşinde durup, nyşany alýanlar ýaly şeýle duýmaýanlaryň hemmesiniň umumy gyrgyna berilşi gyrgyn ýaragly bäş adama berlen buýrukda şeýle beýan edilýär: ‘Onuň yzy bilen şäheriň içinden geçiň we uruň: gözüňiz aýamasyn, rehim hem etmäň: garrany-da, ýaşyny-da, gyzlary-da, kiçi çagalary-da, aýallary-da bütinleý öldüriň: emma üstünde nyşan bolan hiç bir adama golaýlaşmaň; we Meniň mukaddes ýerimden başlaň.’ Testimonies, 3-nji tom, 266, 267.”