Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”
Musa bilen Ylýas pygamberlik nyşanlarydyr; olaryň hersi manydaşlyk şertine görä ýeke-täk nyşan hökmünde düşünilip bilner, şeýle hem olar iki pygamberiň ikisini-de öz içine alýan bir nyşan hökmünde-de düşünilip bilner. Iki şaýadyň güwäligi bilen bir zat berkidilýär, we Ylham kitabynyň on birinji babynda Musa bilen Ylýas Köne we Täze Ähtleriň iki şaýadyny aňladýar. Mesihiň Ikinji Gelişini aňladýan Üýtgeşme dagynda bu goşa nyşan ýekebir ýüz kyrk dört müňi (Ylýas) hem-de ýekşenbe kanuny krizisiniň şehitlerini (Musa) aňladýar. Olar bilelikde bir nyşan hökmünde Horeb gowagynda dünýäniň ahyryndaky Hudaý halkyny aňladýar; olar Hudaýyň häsiýetiniň aýan edilişi bolan, Laodikýaly birini Filadelfiýaly birine öwürmäge ukyply güýji öz içine alýan habary “eşidýärler”, “okaýarlar” we “saklaýarlar”. Tiz wagtdan, (örän tiz wagtdan) akmak Laodikýaly Adwentistleriň “Ine, Ýigidiş gelýär” diýen nalyşa dogry jogap bermek üçin zerur bolan “ýagdan” peýdalanyp bilmejek nokady gelip ýetjekdir.
And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.
Musa Rebbe şeýle diýdi: «Ine, Sen maňa: “Bu halky alyp çyk” diýýärsiň; emma meniň bilen kimi iberjekdigiňi maňa aýan etmänsiň. Şeýle-de bolsa, Sen: “Men seni adyň boýunça tanaýaryn, sen hem Meniň nazarymda merhemet tapdyň” diýdiň. Indi, ýalbarýaryn, eger Meniň nazarymda merhemet tapan bolsam, Seni tanamagym we Seniň nazarymda merhemet tapmagym üçin maňa Öz ýoluňy indi görkez; hem-de bu milletiň Seniň halkyňdygyny nazara al». Ol şeýle diýdi: «Meniň huzurym seniň bilen gider, Men saňa dynç bererin». Musa Oňa diýdi: «Eger Seniň huzuryň meniň bilen gitmese, bizi bu ýerden alyp çykma. Çünki meniň we Seniň halkyňyň Seniň nazaryňda merhemet tapandygymyz şu ýerde nähili bilner? Bu, Seniň biziň bilen gitmegiň arkaly dälmi? Şeýlelikde men we Seniň halkyň ýer ýüzündäki ähli halklardan aýrylaris». Reb Musa şeýle diýdi: «Aýdan şu zadyňy-da ederin; çünki sen Meniň nazarymda merhemet tapdyň, Men seni adyň boýunça tanaýaryn». Şonda Musa diýdi: «Ýalbarýaryn, maňa Seniň şöhratyňy görkez». Ol şeýle diýdi: «Öz ähli ýagşylygymy seniň öňüňden geçirerin we seniň öňüňde Rebbiň adyny yglan ederin; kimlere merhemet etmek islesem, şoňa merhemet ederin; kimlere rehim etmek islesem, şoňa rehim ederin». Ýene-de Ol aýtdy: «Sen Meniň ýüzümi görüp bilmersiň; çünki hiç bir adam Meni görüp, diri galyp bilmez». Reb ýene şeýle diýdi: «Ine, Meniň ýanymda bir ýer bar; sen gaýanyň üstünde durarsyň. Şeýle bolar: Meniň şöhratym geçip barýarka, Men seni gaýanyň jaýrygyna goýaryn we geçip bolýançam seni Öz elim bilen ýaparın. Soňra elim çekerin, sen Meniň yz tarapymy görersiň; emma Meniň ýüzüm görülmez». Reb Musa şeýle diýdi: «Ilkinji daş tagtalara meňzeş iki daş tagta ýon; Men şol tagtalara seniň döwüp taşlan ilkinji tagtalardaky sözleri ýazaryn. Ir bilen taýýar bol we ir bilen Sina dagyna çykyp, dagyň depesinde Menim öňümde dur. Hiç kim seniň bilen bile çykmasyn, tutuş dagda hem hiç kim görünmesin; şol dagyň öňünde ne dowarlar, ne sürüler otlasyn». Şeýlelikde ol ilkinji tagtalara meňzeş iki daş tagta ýondy; Musa irden turup, Rebbiň özüne buýruşy ýaly Sina dagyna çykdy we eline iki daş tagtany aldy. Şonda Reb bulutda inip geldi, onuň bilen şol ýerde durdy we Rebbiň adyny yglan etdi. Reb onuň öňünden geçip barýarka şeýle yglan etdi: «Reb, Reb Hudaý, rehimdar we merhemetli, sabyrly, ýagşylykda we hakykatda bol, müňlerçe nesiller üçin merhemeti saklaýan, etmişi, bozgaklygy we güni geçýän, ýöne günäkärleri asla aklamaýan; atalaryň etmişini çagalaryň üstüne, çagalaryň çagalarynyň üstüne, üçünji we dördünji nesle çenli ýetirýän». Musa howlukmaç ýerde başyny egip, ybadat etdi. Ol şeýle diýdi: «Eý Rebbim, eger indi Seniň nazarymda merhemet tapan bolsam, ýalbarýaryn, goý Rebbim biziň aramyzda gitsin; çünki bu boýnuýogyn halkdyr; biziň etmişimizi we günämizi bagyşla we bizi Öz mirasyň edip al». Ol şeýle diýdi: «Ine, Men äht baglaşýaryn: ähli seniň halkyňyň öňünde Men bütin ýer ýüzünde-de, hiç bir milletiň arasynda-da edilmedik gudratlary ederin; seniň aralarynda bolan ähli halk Rebbiň işini görer; çünki Men seniň bilen etjek zadym gorkunçdyr». Müsürden çykyş 33:12–34:10.
Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”
Musa dünýäniň ahyryndaky Hudaýyň halkyny aňladýar. Olar derňew hökümynyň “soňky günlerinde” Hudaýdan Öz “ýoluny” özlerine görkezmegini soraýanlardyr, şeýdip olar Hudaýy “tanap bilerler”; munuň jogaby hökmünde bolsa Hudaýdan Öz “huzurynyň” olar bilen “gitjekdigi” we Hudaýyň şol halka “rahatlyk” berjekdigi baradaky wadany öz içine alýan jogaby alýarlar.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Şeýle diýýär Reb: Ýollaryň çatrygynda duruň, serediň, gadymy ýollary sorap biliň, ýagşy ýoluň nirededigini anyklaň we şol ýolda ýöräň; şonda janlaryňyz üçin rahatlyk taparsyňyz. Emma olar: «Biz şol ýolda ýöremeris» diýdiler. Men siziň üstüňize garawullar goýdum we olara: «Surnaý sesine gulak asyň» diýdim. Emma olar: «Biz gulak asmarys» diýdiler. Ýermeýa 6:16, 17.
Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.
Ýeremiýa “görmekden” we “gulak asmakdan” ýüz öwürýän bir topary görkezýär; şonuň üçin olar “gowy ýoly” gözläp, “onda ýöreýänlere” wada berlen “dynçlygy” kabul etmeýärler. Işaýa tarapyndan şol dynçlyk “serginlediş” hökmünde kesgitlenýär.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Ol kimi bilime öwreder? Ol kimi taglymata düşündirer? Süýtden aýrylanlary, emjekden kesilenleri. Çünki buýruk buýrugyň üstüne, buýruk buýrugyň üstüne; setir setiriň üstüne, setir setiriň üstüne; bu ýerde azajyk, ol ýerde azajyk bolmalydyr. Çünki ol bu halka peltekläp çykýan dodaklar we başga bir dil arkaly sözlär. Olara diýdi: “Ine, ýadawlara dynç berip biljek dynçlyk şudur; ine, täzeleniş hem şudur”; emma olar gulak asmak islemediler. Ýöne Rebbiň sözi olar üçin buýruk buýrugyň üstüne, buýruk buýrugyň üstüne; setir setiriň üstüne, setir setiriň üstüne; bu ýerde azajyk, ol ýerde azajyk boldy; şeýlelikde olar gidip, yza gaçyp ýykylarlar, döwlerler, duzaga düşerler we tutulyp alnarlar. Işaýa 28:9–13.
The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.
“Dynçlyk” we “serginletme” soňky duýduryş habarynyň yglan edilýän döwründe guýulýan soňky ýagşy aňladýar.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“Üçünji perişdäniň habarynyň tamamlanýan wagtyna meniň ünsüm çekildi. Hudaýyň güýji Öz halkynyň üstünde bolupty; olar öz işlerini tamamlapdylar we öňlerinde duran synagly sagada taýýar edilipdiler. Olar soňky ýagşyry, ýagny Rebbiň huzuryndan gelýän täzelenişi kabul edipdiler, we diri şaýatlyk gaýtadan janlandyrylypdy. Iň soňky beýik duýduryş hemme ýerde ýaňlanypdy, we ol habary kabul etmejek bolan ýer ýüzüniň ýaşaýjylaryny gozgalaňa salyp, gahar-gazaba mündüripdi.” Early Writings, 279.
The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.
“Dynçlyk” ýa-da “serginlik” bolan, “soňky ýagyş” diýlip atlandyrylýan wada, Musa gowakda berlen, Hudaýyň Öz halky bilen bilelikde Öz “huzurynyň” gitjekdigi baradaky wadany hem öz içine alýar.
“The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)
Iş Pentekost günündäki işe meňzeş bolar. Hoş Habaryň başynda Mukaddes Ruhuň dökülip berilmeginde “öňki ýagyş” nähili berlen bolsa, gymmatly tohumyň gögerip çykmagy üçin, şonuň ýaly-da onuň ahyrynda “soňky ýagyş” hasylyň bişip ýetişmegi üçin berler. “Eger Rebbi tanamagy dowam etsek, onda bileris; Onuň gelişi säher ýaly taýyndyr; Ol ýagyş ýaly, ýere ýagýan öňki we soňky ýagyş ýaly biziň üstümize geler.” (Hoşeýa 6:3.) “Şonuň üçin, eý, Sion ogullary, şatlanyň we Reb Hudaýyňyzda begeniň; çünki Ol size öňki ýagşyşy ölçegli berdi, hem-de size ýagyşy — öňki ýagşyşy we soňky ýagşyşy inderer.” (Ýowel 2:23.) “‘Soňky günlerde, Hudaý diýýär, Men Öz Ruhumdan ähli bedeniň üstüne dökerin.’ ‘We şeýle bolar: Rebbiň adyny çagyran her kim halas bolar.’” (Resullaryň Işleri 2:17, 21.) Hoş Habaryň beýik işi, onuň başlanyşyny alamatlandyran Hudaýyň güýjüniň ýüze çykmasyndan has az bir ýüze çykma bilen tamamlanmaly däldir. Hoş Habaryň başynda öňki ýagşyşyň dökülip berilmeginde ýerine ýeten pygamberlikler, onuň ahyrynda soňky ýagyşda ýene-de ýerine ýetirilmelidir. Ine, bular resul Petrusy öňünden garaşdyran “täzeleniş zamanlarydyr”; ol şeýle diýdi: “Şonuň üçin toba ediň we ýüz öwürip dolanyň, günäleriňiz öçürilip aýrylsyn [derňew höküminde], Rebbiň huzuryndan täzeleşiş zamanlary gelsin; we Ol Isany ibersin.” (Resullaryň Işleri 3:19–20.)
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
“Taňrynyň gullukçylary, ýüzleri mukaddes bagyşlanma bilen nurlanyp, şöhle saçyp, Asmandan gelen habary yglan etmek üçin bir ýerden başga bir ýere howlugyp giderler. Ýer ýüzüniň ähli künjeginde müňlerçe ses arkaly duýduryş berler. Gudratlar görkeziler, syrkawlar sagaldylar, alamatlar we täsinlikler imanlylaryň yzyna düşer. Şeýtan hem ýalan täsinlikler bilen iş görýär, hatda adamlaryň gözüniň öňünde asmandan ot hem inderýär. (Ylham 13:13.) Şeýlelikde ýer ýüzüniň ýaşaýjylary öz orunlaryny tutmaga getiriler.” Beýik göreş, 611, 612.
The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.
Soňky günlerde Mukaddes Ruhuň guýulyp berilmegi, Hoş Habaryň yglan edilip başlan döwründe Mukaddes Ruhuň guýulyp berilmegi bilen öňünden şekillendirilip görkezildi. Ybadathanalara Ruhuň aýdýanlaryny diňlemek islemeýänler üçin “Rebbiň olara aýdan sözi”, dünýäniň soňuny görkezmek üçin taryhyň bir pygamberlik çyzygyny başga bir pygamberlik çyzygyna goşmakdan ybarat bolan pygamberlik ýörelgesidi. Bu, bir zadyň soňunyň onuň başlangyjy arkaly görkezilýändigi baradaky ýörelgeden başga zat däldir. Bu pygamberlik kadasyny akylsyz Laodikeýaly Ýedinji Günüň Adwentist halky ret edýär. Ol kabul edilende, Hudaý “bilimi öwredip” biler; Daniel bu bilimiň ahyrzamanda artýandygyny aýdýar, Hosea bolsa şol bir bilimi ret edendikleri üçin Hudaýyň halkynyň heläk bolýandygyny aýdýar. Işaýada we Ýeremiýada diňlemekden ýa-da görmekden ýüz öwürýän topar, “serginledişi” ret edýär; bu bolsa, soňky günleriň ahyryndaky krizisden aman geçip bilmekleri üçin Hudaýyň Öz “soňky gün” halkyna bermegi wada eden “rahatlygydyr”.
The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.
Musanyň öňünde Hudaýyň yglan eden «Rebbiň ady» (häsýeti) şundan ybaratdy: «Reb Hudaý» «rehimdarlykly we lütufly, sabyrly hem-de ýagşylykda we hakykatda bol»ýandyr. Onuň häsýeti rehmet we hakykatdyr. Onuň häsýetini aňladýan hakykat hemişe Onuň rehmeti bilen baglanyşyklydyr, çünki Hudaý ilki öz rehmetini adama görkezmese, hiç kim Onuň hakykatyna düşünmez; sebäbi hemmeler günä etdi we Hudaýyň şöhratyndan (häsýetinden) mahrum boldy. Isa Mesihiň Alfa we Omega bolandygy baradaky hakykat, Hudaýyň özleriniň etmişlerini we günälerini bagyşlan adamlary tarapyndan ykrar edilýär we saklanýar. Şol bagyşlama derňew hökümynyň soňky sahnalarynda bolup geçýär. Ol öz rehmetini kimlere gönükdirip, şeýlelik bilen olaryň günälerini bagyşlaýan bolsa, olary Öz mirasy hökmünde kabul edýär we olar bilen äht baglaşýar.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Bu ýeriň taryhynyň soňky günlerinde, Hudaýyň buýruklaryny berjaý edýän halky bilen baglaşan ähti täzelenmelidir.” Review and Herald, 1914-nji ýylyň 26-njy fewraly.
All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”
Musa bilen birlikde ähli pygamberler Hudaýyň Öz ähtini ýüz kyrk dört müň hökmünde kesgitlenenler bilen täzelän wagtyndaky derňew höküminiň soňky günlerini görkezýärler. Şeýle hem şol äht berkidilende, Hudaý: “Men gudratly işleri görkezerin, bütin ýer ýüzünde-de, hiç bir milletiň arasynda-da edilmedik zatlary ederin; seniň araňdaky ähli halk Rebbiň işini görer; çünki Men seniň bilen etjek zadym gorkunç bir zatdyr” diýýär.
Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.
Sinay dagy diýlip hem atlandyrylýan Horeb dagynda Musanyň gowakdaky başdan geçirmesi, Musanyň Hudaýyň halky bilen bolan göreşiniň çäginde ýerleşdirildi. Onuň göreşi, Hudaýyň oňa beren wezipesini ýerine ýetirmek bilen baglanyşyklydy. Musa Hudaýyň dünýä iberýän habary babatda göreş içindedi. Reb Öz şöhratyny Musa görkezmezinden ozal, biz Musanyň Reb bilen mantyk ýöredýändigini görýäris; ol, eger Reb ýaňy-ýakynda Harunyň altyn gölesiniň daşynda tans eden pitneçileri ýok etse, pitneçileriň ýok edilmeginiň Hudaýyň gudratyny görkezýän habary hem ýok etjekdigini öňe sürýärdi.
And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.
Reb Musa şeýle diýdi: «Men bu halky gördüm, ine, bu boýnyýogyn halkdyr. Indi meni goý, goý gaharym olaryň garşysyna alawlansyn, Men hem olary ýok edeýin; seni bolsa uly bir millete öwürerin». Musa öz Hudaýy Rebbiň öňünde ýalbaryp diýdi: «Ýa Reb, ne üçin Öz halkyňa garşy gaharyň alawlanýar? Sen olary Müsür ýurdunyň içinden uly güýç we gudratly el bilen çykardyň ahyryn! Näme üçin müsürliler: “Ol olary erbet niýet bilen çykardy, daglarda öldürmek we ýer ýüzünden ýok etmek üçin çykardy” diýsinler? Gazaply gaharyňdan ýüz öwür we Öz halkyňa garşy etmekçi bolýan bu beladan dän. Öz hyzmatkärleriň Ybraýymy, Yshagy we Ysraýyly ýatla; Sen olara Öz janyňdan ant içip: “Nesliňizi asmanyň ýyldyzlary dek köpelderin, aýdyp geçen bu ähli ýerimi nesliňize bererin, olar ony baky miras alarlar” diýipdiň». Şonda Reb Öz halkyna etmekçi bolan belasyndan dändi. Müsürden çykyş 32:9–14.
Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.
Musanyň gowakdaky başdan geçiren wakasy Musanyň dünýä hödürlemek üçin bellenen habaryny öz içine alýar. Rebbimiziň Musanyň öňünden geçip, Öz häsiýetini yglan edişi baradaky şaýatlyk, Hudaýyň pitneçi (Laodikeýa) halky hakyndaky içki habaryň mazmunynda ýerleşdirilendir; Ylýasyň gowakdaky başdan geçiren wakasynyň mazmuny bolsa onuň Izewele, ýagny Amerikanyň Birleşen Ştatlarynyň, Papalygyň we Birleşen Milletler Guramasynyň üç taraplaýyn birleşigi bilen bolan göreşiniň çäginde berlipdir. Bularyň biri ybadathana üçin içki habary aňladýar, beýlekisi bolsa dünýä üçin daşarky habary; emma Musa bilen Ylýasyň iki şaýady Horebdäki şol bir gowakdadyr, we olar dünýäniň ahyrynda hem şol gowakda ikisi-de şekillendirilýär.
And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.
Ahab Ilyasyň eden ähli işlerini, şeýle hem ähli pygamberleri gylyç bilen öldürendigini Izebele habar berdi. Şondan soň Izebel Ilyasa bir çapar iberip, şeýle diýdi: «Eger ertir şu wagtlar olaryň biriniň janyna edenimi seniň janyňa etmeseň, goý hudaýlar maňa şuny etsinler, üstesine-de ondan hem beterini etsinler». Ol muny görende, ýerinden turup, janyny halas etmek üçin gitdi; Ýahuda degişli Beer-Şebaga gelip, hyzmatkärini şol ýerde galdyrdy. Emma özi çölüň içine bir günlük ýol gidip, baryp bir arça agajynyň aşagynda oturdy; özüne ölüm diledi we şeýle diýdi: «Ýeterlikdir; indi, eý Reb, janymy al, çünki men atalarymdan gowy däl». Ol arça agajynyň aşagynda ýatyp uklap galanda, ine, bir perişde oňa degip: «Tur-da iý» diýdi. Ol seredende, ine, kellesiniň ýanynda közde bişirilen bir köke we bir küýze suw bardy. Ol iýip-içdi-de, ýene-de ýatdy. Rebbiň perişdesi ikinji gezek gelip, oňa degip: «Tur-da iý, çünki ýol saňa juda uzyn» diýdi. Ol ýerinden turup, iýdi-içdi we şol iýmitiň güýji bilen Hudaýyň dagy Horebe çenli kyrk gije-gündiz ýol ýöredi. Ol şol ýere gelip, bir gowaga girdi-de, şol ýerde gijeläp galdy. Ine, Rebbiň sözi oňa gelip: «Ilyas, bu ýerde näme edýärsiň?» diýdi. Ol şeýle jogap berdi: «Men Hökmürowan güýçleriň Hudaýy Reb üçin örän gaýrat etdim; çünki Ysraýyl ogullary Seniň ähtiňi terk etdiler, gurbanlyk sypalaryňy ýykyldylar we pygamberleriňi gylyç bilen öldürdiler; diňe men galdym, indi meniň janymy-da almak isleýärler». Ol şeýle diýdi: «Çyk-da, Rebbiň öňünde dagda dur». Ine, Reb geçip barýardy; Rebbiň öňünde daglary ýaryp, gaýalary döwüp taşlaýan güýçli hem örän gaty ýel bardy; emma Reb ýelde däldi. Ýelden soň ýer titreme boldy; emma Reb ýer titremede däldi. Ýer titremesinden soň ot boldy; emma Reb otda däldi. Otdan soň bolsa ýuwaşja, mylaýym bir ses geldi. Ilyas muny eşidende, ýüzüni donuna dolady-da çykyp, gowagyň agzynda durdy. Ine, oňa bir ses gelip: «Ilyas, bu ýerde näme edýärsiň?» diýdi. Ol şeýle jogap berdi: «Men Hökmürowan güýçleriň Hudaýy Reb üçin örän gaýrat etdim; çünki Ysraýyl ogullary Seniň ähtiňi terk etdiler, gurbanlyk sypalaryňy ýykyldylar, pygamberleriňi gylyç bilen öldürdiler; diňe men galdym, indi meniň janymy-da almak isleýärler». Reb oňa şeýle diýdi: «Git, yzyňa dönüp, Damask çölüne bar; ol ýere baranyňda, Hazaýeli Siriýa patyşasy bolmak üçin ýagla. Nimşiniň ogly Ýehuny Ysraýyla patyşa bolmak üçin ýagla. Şeýle hem Abel-Meholaly Şafatyň ogly Elizany öz ornuňa pygamber bolmak üçin ýagla. Şeýle bolar: Hazaýeliň gylyjyndan gutulanlary Ýehu öldürer, Ýehunyň gylyjyndan gutulanlary bolsa Eliza öldürer. Emma Men Ysraýylda Özüm üçin ýedi müň adamy saklap goýdum; olar Baalyň öňünde dyz epmedikleriň hemmesi we ony öpmedik her bir agyzdyrlar». 1 Patyşalar 19:1–18.
Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.
Iliýanyň gowakdaky tejribesi pygamberiň habara bolan ruhdan düşgünçligini hem-de öz habarynyň we işiniň täsiri barada onuň kabul eden garaýşyny aňladýar. Musa Hudaýyň açyk beýan edilen habaryny gorapdy, emma Iliýa habardan ýüz öwrüpdi. Bu şol bir habardyr, diňe biriniň ybadathana barada içerki, beýlekisiniň bolsa ybadathanadan daşarky bolmagy bilen tapawutlanýar. Şeýle-de bolsa, pygamberlik taýdan olar bilelikde Ylham kitabynyň on sekizinji babyndaky iki taraply habary şekillendirýärler. Gowak bilen baglanyşykly ähli hakykatlar babatda meniň nygtamaly zadym şudur: “soňky günlerde” iki ýagdaýda-da beýan edilýän ruhdan düşgünçlik habar we onuň täsiri baradaky ruhdan düşgünçlikdir.
Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.
Musa bilen Ilyas ikisi hem Rebbiň “sözi” bolan “owazy” “eşidýän” we “görýän” adamlary aňladýar. Şol “söz” Onuň merhemet we hakykat häsiýetini aňladýar. Zeburçynyň özi hem Hudaýyň merhemetiniň, ýagny Onuň häsiýetiniň, özüne görkezilmegini soraýar. Onuň “merhemetini” görmek üçin, Zeburçy Ruhuň ýygnaklara diýýän zadyny “eşitmäge” wada berýär.
To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.
Aýdym ýolbaşçysyna. Kora ogullary üçin mezmur. Ýa Reb, Sen Öz ýurduňy mähir bilen goldadyň; Ýakubyň ýesirligini yzyna getirdiň [tersine öwürdiň]. Öz halkyňyň günäsini bagyşladyň, olaryň ähli ýazygyny örtdüň. Selah. Sen ähli gazabyňy aýyrdyň; gaharyňyň ýowuzlygyndan ýüz öwürdiň. Eý, gutulyşymyzyň Hudaýy, bizi Özüňe gaýtaryp ber, we bize garşy gaharyňy bes et. Bize hemişelik gaharlanarmysyň? Gazabyňy ähli nesillere çenli uzaldarmysyň? Biziň Seniňde şatlanmagymyz üçin, bizi ýene diriltmezmisiň? Eý Reb, bize Öz merhemetiňi görkez, we bize Öz gutulyşyňy bagyş et. Men Hudaý Rebbiň näme diýjekdigini eşiderin; çünki Ol Öz halkyna we Öz mukaddeslerine parahatlyk sözlär; emma olar ýene akmaklyga dolanmasynlar. Elbetde, Onuň gutulyşy Ondan gorkýanlara ýakyndyr; şonuň üçin şöhrat biziň ýurdumyzda mesgen tutar. Merhemet bilen hakykat duşuşdylar; adalat bilen parahatlyk biri-birini ogşadylar. Hakykat ýerden gögerip çykar; adalat bolsa asmandan aşak sereder. Hawa, Reb ýagşy zady berer; biziň ýurdumyz hem öz hasylyny berer. Adalat Onuň öňünden gider; we bizi Onuň ädimleriniň ýoluna salar. Zebur 85:1–13.
Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.
Üns beriň: adalaty we parahatçylygy emele getirýän “rehimdarlyk we hakykat” (“hakykat” bolsa biziň salgylanyp gelen ýewreýçe “emet” sözüdir) “öpüşdiler”. Olar birleşendir. Zeburçynyň aýdymy derňew höküminiň ahyrky günlerine ýerleşdirilýär; şol wagtda Hudaý Öz “halkynyň ýazygyny bagyşlandyr”. Dileg şudur: Reb Öz halkyny “janlandyrsın”.
“A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.
Mukaddes Ruhuň gullugynyň astynda bir janlanma we bir özgertme bolup geçmelidir. Janlanma bilen özgertme iki dürli zatdyr. Janlanma ruhy ýaşaýşyň täzelenmegini, aň bilen ýüregiň güýçleriniň janlanmagyny, ruhy ölümden direlişi aňladýar. Özgertme bolsa gaýtadan tertipleşdirmegi, pikirlerde we nazariýalarda, endiklerde we amallarda üýtgeşmäni aňladýar. Özgertme, eger-de ol Ruhuň janlanmagy bilen baglanyşykly bolmasa, dogrulygyň gowy miwesini getirip çykaryp bilmez. Janlanma bilen özgertme özlerine bellenen işi ýerine ýetirmelidirler, we bu işi ýerine ýetirmekde olar özara utgaşmalydyrlar. Saýlanan Habarlar, 1-nji kitap, 128.
The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.
Zebur ýazyjysynyň dileýän “janlandyrylyş”y, özüniň ölüdigini bilýän biriniň haýyşyny aňladýar. Zebur ýazyjysynyň dileýän janlandyrylyşy, Laodikiýaly biriniň üçin dilemek örän kyn haýyşdyr, çünki Laodikiýaly özüniň ruhy taýdan ölüdiginden bihabardyr; emma şeýle bolmadyk bolsa, onuň janlandyrylmagyna mätäçligi bolmazdy. Bu janlandyrylyş “Hudaý Rebbiň näme diýjekdigini eşitmäge” razy bolmak arkaly amala aşyrylýar, we Mukaddes Ruh içimizde mesgen tutanda gelýän şol janlandyrylyşy berkitmegimizden öň hiç bir başga iş öňe çykmaly däldir.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“Aramyzda hakyky takwalygyň täzeden janlanmagy ähli mätäçliklerimiziň içinde iň beýigi we iň gaýragoýulmasyzydyr. Muny gözlemek biziň ilkinji işimiz bolmalydyr.” Selected Messages, book 1, 121.
Speaking of the book of Revelation Sister White states the following.
Vahiy kitaby hakynda aýdyp, Uayt uýamyz aşakdakylary beýan edýär.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“Biz halk hökmünde bu kitabyň biziň üçin nämäni aňladýandygyna düşünenimizde, aramyzda beýik bir ruhy oýanma görüner.” Testimonies to Ministers, 113.
The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.
“Janlanma” sözi ýaşaýşa gaýtadan getirmek diýlip kesgitlenýär. Bir ýüz kyrk dört müňüň arasynda bolmak üçin saýlananlar ilki bilen özleriniň öli ýagdaýdadygyny we janlanmaga mätäçdigini ykrar etmelidirler. Bir ýüz kyrk dört müňüň öli bolmagy synag möhleti ýapylmazynyň edil öň ýanynda möhri açylýan habaryň wajyp bölegidir. Bu hakykat barada aýdara bizde has köp zat bar. Olary janlandyrýan zat, Hudaýyň olary “janlandyranda” we Öz dogrulygyny berlende, olara uzadýan “rehimidir”. Olary janlandyrýan zat, Isanyň Alfa we Omegadoygy baradaky hakykatdyr, we bu düşüniş olaryň içinde ähli düşünjeden üstün çykýan bir “parahatlygy” emele getirýär. Wada şundan ybaratdyr: “hakykat” “ýerden gögerip çykar.” “Hakykat” hökmünde görkezilýän habar, ýagny Alfa we Omega bolan habar, Amerikanyň Birleşen Ştatlarynda gözbaş alýar, çünki ol “ýerden” gögerip çykýar. Başlangyçdaky habar Amerikanyň Birleşen Ştatlaryndan geldi, soňundaky habar hem şol bir ýerden gögerip çykýar.
With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.
Hudaýyň gowakdaky adamlarynyň nyşandygyny göz öňünde tutup, biz nyşanlaýyn gowakda bolan beýleki pygamberlere hem gararys. Isa Çokundyryjy Ýahýany Ylýas diýip tanatdy, we Ýahýa gelmeli Mesihiň Isadygyny bilmäge mätäç bolan mahaly zyndanda idi. Oňa Isanyň hakyky häsiýetini bilmek zerur boldy. Özüniň wagyz eden habarynyň we Isanyň hem wagyz etmegini dowam etdiren habarynyň hak habardygyny bilmek zerur boldy. Ol soragy Isadan soramak üçin öz şägirtlerini iberdi, Isa bolsa olaryň soragynyň üstünden geçip, olara Öz şöhratyny görkezmäge başlady.
“Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.
Şeýdip gün ötüp gitdi; Ýahýanyň şägirtleri hemme zady görüp we eşidip durdular. Ahyrsoňy Isa olary Öz ýanyna çagyrdy-da, gören-eşiden zatlaryny Ýahýa gidip habar bermeklerini tabşyrdy hem-de şeýle diýdi: «Mende büdremäge hiç bir sebäp tapmaýan adam bagtlydyr». Luka 7:23, R. V. Onuň ylahylygynyň subuty ejir çekýän ynsanlygyň mätäçliklerine laýyk gelşinde görünýärdi. Onuň şöhraty biziň pes ýagdaýymyza çenli peselmeginde aýan boldy.
“The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘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.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.
“Şägirtler bu habary ýetirdiler, şonuň özi hem ýeterlik boldy. Ýahýa Mesih barada bolan pygamberligi ýatlap şeýle diýdi: ‘Reb meni ýumşak göwünlilere hoş habary wagyz etmek üçin mesh etdi; Ol meni ýüregi ýaralylary daňmaga, ýesirlere azatlygy we baglylara zyndanyň açylmagyny yglan etmäge; Rebbiň makbul ýylyny yglan etmäge iberdi.’ Işaýa 61:1, 2. Mesihiň işleri diňe Onuň Mesihdigini yglan etmek bilen çäklenmän, eýsem Onuň patyşalygynyň nähili usul bilen berkarar edilmelidigini hem görkezdi. Ýahýa çölde Ylýas pygambere gelen şol bir hakykat açyldy; haçan-da ‘uly we gazaply ýel daglary ýaryp, Rebbiň öňünde gaýalary parça-parça etdi; emma Reb ýelde däldi; ýelden soň ýer titreme boldy; emma Reb ýer titremede däldi; ýer titremeden soň ot peýda boldy; emma Reb otda däldi;’ otdan soň bolsa Hudaý pygambere ‘ýuwaşja, inçe ses’ arkaly gepledi. 1 Patyşalar 19:11, 12. Şeýlelikde Isa Öz işini ýaraglaryň çakyşygy we tagtlaryň hem-de patyşalyklaryň agdarylmagy bilen däl-de, rehim-şepagat we özüni pida etmek bilen geçen durmuş arkaly adamlaryň ýüreklerine sözläp amala aşyrmalydy.” Asyrlaryň Islegi, 217.
God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.
Hudaýyň güýji Onuň Sözi arkaly ýetirilýär. Ol «adamlaryň ýüreklerine» gowuşdyrylýar. «Ýuwaşja inçejik sesiň» sapagy hem şoldy. Şeýle-de bolsa, Ylýasanyň habary Hudaýyň halkynyň daşyndaky güýjleri tanadýan daşarky habardyr. Mesih Ylýasa «ahyrky günlerde» güýjüň nirededigini, ýagny Onuň sözüniň içinde ýerleşýändigini aýdýardy; emma weýran ediji şemal, ýer titreme we ot arkaly şekillendirilen «ýaraglaryň çaknyşygy we tagtlaryň hem-de patyşalyklaryň agdarylmagy» Hudaýyň halkynyň ýüzbe-ýüz boljak, Ylham kitabynda görkezilen daşarky güýçleriň üçüsini aňladýar. Weýran ediji «şemal» Mukaddes Kitabyň pygamberliginde Yslamyň nyşanydyr. «Ýer titreme» Fransuz rewolýusiýasynyň gozgalaňy we anarhiýasydyr. «Ot» bolsa Sodom bilen Gomorra getirilip düşürilen ýok edişi aňladýar. Ylýasy papa häkimiýetinden gaçyp gowaga ýetipdi; şonuň üçin Reb oňa dünýäniň ahyryndaky krizisi düzýän ähli erbet güýçlere garamazdan, Hudaýyň güýjüniň tapylýan ýeri şol ýuwaşja inçejik sesdigini aýan etdi.
Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.
Musa, Ylýas we Çokundyryjy Ýahýa hemmesi Hudaýyň häsiýetine gowakdan şaýat bolandyklaryna güwä geçýärler. “Gowak” diňe zalym we zynahor nesle beriljek alamatdyr. Isa “zynahor we zalym nesil” barada aýtdy; bu bolsa derňew höküminiň “ahyrky günleriniň” neslidir. Şol nesil üçin alamat, üç gün gowakda — kit garnynda — bolan Ýunus pygamberdi.
And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.
Halk köp bolup ýygnananda, Ol sözläp başlady: Bu erbet nesildir; olar bir alamat gözleýärler. Oňa Ýunus pygamberiň alamatyndan başga hiç bir alamat berilmez. Çünki Ýunus nineweliler üçin nähili alamat bolan bolsa, Ynsan Ogly hem bu nesil üçin şonuň ýaly bolar. Luka 11:29, 30.
Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.
Ýunus üç gün we üç gije kitiň garnynda boldy; edil şonuň ýaly-da Isa üç gün gabrda boldy. Ýunus bir alamatdy, Isa hem şeýledir. Olar, elbetde, ölümden soň gelýän direliş alamatyny aňladýarlar.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.
Şondan soň käbir kitapçylar we fariseýler Oňa ýüzlenip: «Mugallym, biz Senden bir alamat görmek isleýäris» diýdiler. Emma Ol olara jogap berip aýtdy: «Erbet we zynaçy nesil alamat agtarýar; emma oňa Ýunus pygamberiň alamatyndan başga hiç bir alamat berilmez. Çünki Ýunus üç gije-gündiz balygyň garnynda bolşy ýaly, şeýle hem Adam Oglunyň ýeriň ýüreginde üç gije-gündiz bolmagy gerekdir. Ninewäniň adamlary bu nesil bilen birlikde hökümde turarlar we ony ýazgyrarlar; sebäbi olar Ýunusyň wagzy bilen toba etdiler; ine, bu ýerde Ýunusdan beýik Biri bardyr». Matta 12:38–41.
If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.
Eger biz taryhyň gaýtalanmagy ýörelgesine, şeýle hem ähli mukaddes taryhyň dünýäniň soňuny kesgitleýändigine düşünsek, onda Ýunus bilen Mesihiň ölümü, jaýlanşy we direlişi häzirki wagtda Hudaýyň halky üçin “alamat”, şol bir wagtda hem habardyr. Ýunus balygyň garnyndan çykarylanda, ol habary yglan etdi; edil şonuň ýaly, Mesihiň bolan gowagynyň agzyndaky daşy perişde aýyran badyna, Mesihiň direlişi baradaky habar derrew yglan edildi. Musa, Ylýas, Ýunus we Mesih arkaly şekillendirilenler diňe “soňky günleriň” Hudaý halkyny däl, eýsem olaryň hersiniň beren habaryny hem alamatlandyrýarlar.
The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.
Ýunusyň alamaty Mesihiň rehimdar häsiýetiniň aýan bolýan gowak tejribesini öz içine alýar. Isanyň Illiasa, habary wagyz etmek jogapkärçiliginden gaçyp barýarka, Ýunusa-da görkezen şol bir rehimdarlygy uzatdy. Ýunus hakda aýdyljak zat örän köp, emma indi beýleki meseleler gozgalmalydyr.
The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.
Gowak, başga zatlaryň hatarynda, ölümi we direlişi aňladýar. Ahyrzamanlarda Hudaýyň äht halky birnäçe şaýatlyk arkaly öli bolup, soňra direldilen hökmünde tanaldy. Elbetde, mesihi adam Hudaýyň Patyşalygyny görmek üçin täzeden dogulmalydyr, bu bolsa köne tenli adamyň ölümini aňladýar, emma pygamberlik taýdan munuň manysy mundan-da giňdir. Bu, ýolunda saklanan habary beýan edýär. Ilyas habary yglan etmegini bes etdi, Ýunus habary yglan etmekden gaçdy. Ýahýa zyndana taşlandy we jezalandyrylyp öldürüldi. Isa haça çüýlendi.
The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.
Şonuň üçin Yunusyň alamaty diňe ölüm we direliş hakynda däl, eýsem habaryň ölüm we direlişi hakyndadyr; Hudaýyň sözünde nyşanlanan ähli habarlar Atanyň Isaga beren, Isanyň bolsa Jebraýyla beren, Jebraýylyň pygambere beren, pygamberiň hem ýazyp ybadathanalara iberen ahyrky duýduryş habaryny aňladýar. Hudaý Musanyň gowakdaky başdan geçirmesinde habary tamamlap, täzeden başlamaga taýýardy. Ylýas öz hyzmatyny habarçy hökmünde tamamlap, gowaga gaçdy. Yunus Tarşişe gaçdy. Çokundyryjy Ýahýa, Isa ýaly, öldürüldi. Bu güwälikleriň ählisi Ylham kitabyna getirilip, biri-birine laýyklaşdyrylmalydyr. Daniýel we Ylham iki kitapdyr, emma “Isanyň güwäligi” olaryň bir kitapdygyny hem görkezýär. Olar Mukaddes Kitabyň şol bir häsiýetlerine eýedirler. Bir kitaby emele getirýän iki kitap we iki şaýat hökmünde wekilçilik edýän iki ýazar.
Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.
Danyýel, Wawilonyň, ondan soňra bolsa Med-Parsyýanyň ýesiri bolup, ýolbarslaryň hinine taşlananda nyşanlaýyn öldi. Ýunus uly balyk tarapyndan ýuwdulanda nyşanlaýyn öldi. Ylham alan Ýahýa gaýnag ýagyň içine taşlananda nyşanlaýyn öldi. William Miller öldi, emma onuň guburynyň başynda dogruçylaryň direlişine garaşýan perişdeleriň bardygy baradaky wada berilendir. “Future for America” gullugy 2020-nji ýylyň 18-nji iýulynda nyşanlaýyn öldi.
The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.
Iň soňky duýduryş habary papalyk häkimiýetiniň ölüm howply ýarasynyň gutulýan şertlerinde ýerleşdirilendir. Ýaranyň gutulmagy Ylham kitabyň on üçünji we on ýedinji baplarynyň aýratyn bir mowzugydyr. Ölüm howply ýara gutulanda, direlen papalyk Ylham kitabyň on ýedinji babynda görkezilen sekizinji patyşalyk bolar. Ol sekizinji diýlip tanadylýar, ýagny ýediniň birisi. Sekiz direlişiň nyşanydyr, çünki äht gatnaşyklarynyň möhri hökmünde sünnet erkek çaganyň doglandan soň sekizinji günde ýerine ýetirilmelidi. Ol dessur mesihilik döwründe çokundyrylma bilen çalşyryldy, çokundyrylma bolsa Mesihiň ölümine, jaýlanyşyna we direlişine wekilçilik edýär. Mesih ýedinji günden soňky gün direldi. Şonuň üçin Ol pygamberlik taýdan sekizinji günde direldi. Müň ýyllyk dynçlykdan soň, täzeden ýaradylan ýer sekizinji müňýyllykda direldilýär.