I contend that it is important to understand the connection of the symbol of four generations with the latter rain message to have the best hope of recognizing the significance of the opening four verses of Joel chapter one. Joel sings the song of the vineyard, but his opening stanza is the covenant’s prophetic association with four generations.

Soňky ýagyn habarynyň dört nesliň nyşany bilen baglanyşygyny düşünmegiň, Ýowel kitabynyň birinji babynyň açylyşdaky ilkinji dört aýatynyň ähmiýetini tanamak üçin iň gowy umydy berýändigini öňe sürýärin. Ýowel üzümçiligiň aýdymyny aýdýar, emma onuň açylyş benti ähtiň dört nesil bilen baglanyşykly pygamberlik manylaşmasydyr.

And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

Ol Awrama şeýle diýdi: «Şuny pugta bilgin: seniň nesliň özleriňki bolmadyk bir ýurtda keseki bolup ýaşar, olara hyzmat ederler; olar hem olary dört ýüz ýyl horlarlar. Olar hyzmat etjek şol milleti hem Men höküm ederin; ondan soň olar uly baýlyk bilen çykarlar. Sen bolsa atalaryň ýanyna parahatlykda gidersiň; garrap, ýagşy ýaşda jaýlanarsyň. Emma dördünji nesilde olar ýene-de şu ýere gelerler; çünki amorlylaryň günäsi entek doly möçbere ýetmedi». Gelip çykyş 15:13–16.

This passage is the prophecy that was fulfilled through the life of Moses. When the book of Joel begins the song of the vineyard by referencing four generations of escalating destruction, it is aligning the book of Joel with the prophetic fourth and final generation. That generation is Peter’s “chosen generation” who have been called out of darkness into His “marvelous light.” They are contrasted with their generational counterpart represented as a generation of vipers. That fourth and final generation is represented by John, who is a symbol of the one hundred and forty-four thousand, who “are called, and chosen, and faithful.”

Bu parça, Musanyň durmuşy arkaly ýerine ýetirilen pygamberlikdir. Ýoweliň kitaby üzümçiligiň aýdymyny ýok edilmegiň barha güýçlenýän dört nesline salgylanyp başlanda, ol Ýoweliň kitabyny pygamberlikdäki dördünji we ahyrky nesil bilen gabat getirýär. Şol nesil Petrusyň, garaňkylykdan Onuň “ajaýyp nuruna” çagyrylan “saýlanan neslidir”. Olar nesil taýdan özlerine garşy goýlan, ýylanlaryň nesli hökmünde görkezilen topar bilen garşylykda durýarlar. Şol dördünji we ahyrky nesil, “çagyrylan, saýlanan we wepaly” bolan ýüz kyrk dört müňüň nyşany bolan Ýahýa arkaly görkezilýär.

Called at 9/11, chosen in the Midnight Cry and faithful at the Sunday law crisis, just as the Levites were faithful in Aarons and Jeroboams’ golden calf rebellions. The souls who are purified as silver in Malachi three, are Levites who are chosen during the message of the Midnight Cry, for the sealing is accomplished with, and by, an outpouring of the Holy Spirit.

9/11-de çagyrylan, Leviliňler Harunyň we Ýarowgamyň altyn göle gozgalaňlarynda wepaly bolşy ýaly, Gije ýaryndaky Nalada saýlanan hem-de ýekşenbe güni baradaky kanun krizisinde wepaly bolanlar. Malakiýa üçünji bapda kümüş kimin arassalanýan janlar, Gije ýaryndaky Nala habary wagtynda saýlanýan Lewililerdir, çünki möhürlenmek Mukaddes Ruhuň dökülmesi bilen we onuň arkaly amala aşyrylýar.

In the previous article we brought out lines from the history of Moses, who Sister White identifies as the alpha of Bible prophecy, who prophetically connects with Christ as the omega of Bible prophecy. Moses is the foundation stone and Christ is the capstone. They both are symbols of deliverance from sin, as represented by the deliverance from Egypt with Moses. Yet all the manifestations of the power of God that occurred at the hands of Moses, were far surpassed, when Christ confirmed the covenant with many for one week. Moses is the alpha and Christ is the omega, and the omega is the number “22” and the alpha is the number “1.”

Öňki makalada biz Mukaddes Kitap pygamberliginiň alfasy hökmünde Waýt uýa tarapyndan kesgitlenýän Musanyň taryhyndan ugurlary beýan etdik; ol pygamberlik taýdan Mukaddes Kitap pygamberliginiň omegasy bolan Mesih bilen baglanyşýar. Musa binýat daşy, Mesih bolsa baş daşy­dyr. Ikisi hem günäden gutulyşyň nyşanlarydyr; bu hem Musanyň üsti bilen Müsürden çykarylyş bilen aňladylýar. Şeýle-de bolsa, Musanyň eli arkaly ýüze çykan Hudaýyň güýjüniň ähli görnüşleri, Mesih köp sanlylar bilen bir hepdelik ähti tassyklananda, has hem artdyrylyp geçildi. Musa alfadyr, Mesih bolsa omegadyr, we omega “22” belgidir, alfa bolsa “1” belgidir.

Dealing with Moses we find the deliverance which pervades his prophetic testimony is set within water. His deliverance from the water of the Nile at his birth, typified Noah in the ark. The baptism at the Red Sea aligns with Noah and the eight within the ark, which in turn aligns with the baptism of Joshua at the Jordan River, that was repeated by Christ at the very same spot. The testimony of Moses begins with deliverance at the Nile River and ends at the banks of the Jordan River. The baptism of Christ was His anointing to witness for three and a half years leading up to His death, which was represented at the beginning at His baptism. At His resurrection there was a few drops until the full outpouring at Pentecost.

Musa bilen iş salyşanymyzda, onuň pygamberlik şaýatlygynyň içine siňen halas boluşyň suwuň içinde ýerleşdirilendigini görýäris. Onuň doglanda Nil derýasynyň suwundan halas edilmegi, gämidäki Nuhy öňden şekillendirýärdi. Gyzyl deňizdeki çokundyrylma, gäminiň içindäki Nuh we sekiz adam bilen utgaşýar; bu bolsa öz gezeginde Iordan derýasyndaky Ýeşuwanyň çokundyrylmasy bilen utgaşýar, şol bir ýerinde muny Mesih hem gaýtalady. Musanyň şaýatlygy Nil derýasynda halas boluş bilen başlanýar we Iordan derýasynyň kenarlarynda tamamlanýar. Mesihiň çokundyrylmasy Onuň ölüme çenli alyp baran üç ýarym ýyllyk şaýatlygy üçin çalynmagy bolupdy; bu Onuň çokundyrylmasynda başynda şekillendirilipdi. Onuň direlişinde birnäçe damja bardy, Pentikostda bolsa doly döküliş boldy.

God’s covenant promise to mankind begins with Noah, and His covenant promise to a chosen people through Abraham was fulfilled with Moses. Moses the alpha typified Jesus the omega who would come and confirm the covenant with “many,” not just a chosen people. As a type of Christ, Moses’ birth aligns with the covenant given to Noah, with the rainbow as the sign for all people. Moses also aligns with the covenant given to a chosen people, with circumcision as the sign for the chosen people. Moses’ covenant work was with “many,” not simply a chosen people. If that had not been the case, they would not have been constantly plagued by the mixed multitude.

Hudaýyň adamzada eden äht wadasy Nuh bilen başlanýar, Onuň Ybraýym arkaly saýlanan bir halka eden äht wadasy bolsa Musa bilen ýerine ýetirildi. Alfa bolan Musa diňe bir saýlanan halk bilen däl-de, “köpler” bilen ähti tassyklamaga geljek omega bolan Isany öňünden alamatlandyrýardy. Mesihiň bir nusgasy hökmünde Musanyň dogluşy ähli adamlar üçin alamat bolan älemgoşar bilen Nuhyňa berlen äht bilen laýyk gelýär. Şeýle hem Musa saýlanan halk üçin alamat bolan sünnet bilen saýlanan bir halka berlen äht bilen hem laýyk gelýär. Musanyň äht boýunça işi diňe bir saýlanan halk bilen däl, “köpler” bilen baglanyşyklydy. Şeýle bolmadyk bolsady, olar garyşyk mähelle tarapyndan yzygiderli ezýet çekmezdiler.

In the middle of all the various ‘waters of deliverance’ represented throughout the life of Moses, the baptism at Bethabara on the Jordan River connects the beginning of ancient Israel’s covenant history in the Promised Land with the end of its history, during the week that Christ confirmed the covenant with many. Christ’s baptism aligns with ancient Israel’s baptism and both histories speak to His resurrection when He breathed a few drops of rain, before the plentiful showers at Pentecost fifty days later. The entire line of alpha and omega in terms of Moses to Christ is portrayed within the waters of deliverance.

Musa pygamberiň bütin ömrüniň dowamynda şekillendirilen dürli-dürli “halas ediş suwlarynyň” ählisiniň ortasynda, Iordan derýasyndaky Bethabaradaky çokundyrylma gadymy Ysraýylyň Wada berlen ýurtdaky äht taryhynyň başlangyjyny, Mesihiň köpler bilen ähti tassyklan hepdesindäki şol taryhyň soňy bilen baglanyşdyrýar. Mesiheň çokundyrylmasy gadymy Ysraýylyň çokundyrylmasy bilen sazlaşýar, we bu iki taryh hem Onuň dirilişine şaýatlyk edýär; ol Elli gün soň Pentikostda boljak bol-bereketli ýagynlardan öň, ýagyşyň birnäçe damjasyny üfledi. Musadan Mesihe çenli alfa bilen omeganyň ähli ugry halas ediş suwlarynyň içinde şekillendirilýär.

“In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

Bu şägirtleri öwredende, Isa Köne Ähdiň Onuň wezipesine şaýatlyk hökmünde ähmiýetini görkezdi. Häzirki wagtda özüni hristian hasaplaýanlaryň köpüsi Köne Ähdi taşlap, onuň indi hiç hili peýdasynyň ýokdugyny öňe sürýär. Emma bu Mesihiň öwredişi däldir. Ol oňa şonça ýokary baha berýärdi welin, bir gezek şeýle diýdi: “Eger olar Musa bilen pygamberleri diňlemeseler, ölüleriň arasyndan biri direlse-de, ynanmazlar.” Luka 16:31.

“It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.” The Desire of Ages, 799.

“Adam günlerinden başlap wagtyň ahyrky sahnalaryna çenli patriarhlar we pygamberler arkaly gepleýän ses — Mesihiň sesidir. Halasgär Köne Ähtde Täze Ähtdäki ýaly aýdyňlykda açylýar. Pygamberlik geçmişinden gelýän nur Mesihiň durmuşyny we Täze Ähdiň taglymatlaryny aýdyňlyk hem gözellik bilen görkezýär. Mesihiň gudratlary Onuň ylahylygyny subut edýär; emma Onuň dünýäniň Halasgäridigi baradaky has güýçli subutnama Köne Ähdiň pygamberliklerini Täze Ähdiň taryhy bilen deňeşdirmekde tapylýar.” Asyrlar Islegi, 799.

In the articles addressing the book of Joel, we have been “comparing the prophecies of the Old Testament with the history of the New,” and also the history of modern spiritual Israel. Whether it is the Old or New Testaments or the history of the three angels that began in 1798, all of those lines are represented as “the voice of Christ.” The written testimony of the Bible and the Spirit of Prophecy is the voice of Christ, and the voice of Christ, is the voice of He who is the Word of God.

Ýowel kitabyna bagyşlanan makalalarda biz “Köne Ähdiň pygamberliklerini Täze Ähdiň taryhy bilen”, şeýle hem häzirki zaman ruhy Ysraýylyň taryhy bilen deňeşdirip geldik. Munuň Köne ýa-da Täze Ähtler bolmagyna garamazdan, ýa-da 1798-nji ýylda başlanan üç perişdäniň taryhy bolmagyna garamazdan, şol setirleriň ählisi “Mesihiň sesi” hökmünde görkezilýär. Mukaddes Kitabyň we Pygamberlik Ruhunyň ýazma şaýatlygy Mesihiň sesidir, Mesihiň sesi bolsa, Hudaýyň Sözi bolan Şonuň sesidir.

The “voice” of the Word of God, is God’s message as represented in His written Word. His message in the last days is the message of the latter rain, which includes a former rain, followed by a former and latter rain, according to Joel.

Hudaýyň Sözüniň “sesi” — Onuň ýazma Sözünde beýan edilen Hudaýyň habarydyr. Ahyrzamandaky Onuň habary, Ýoýeliň aýdyşy ýaly, öňki ýagşy hem öz içine alýan, onuň yzysüre öňki we soňky ýagşyň gelmegi bilen bagly bolan soňky ýagşyň habarydyr.

John the Revelator represents the one hundred and forty-four thousand who return to the old paths, for he hears a “voice” behind him. The “voice” behind is the voice of Christ “from the days of Adam” onward.

Ylhamy kabul eden Ýahýa, köne ýollara dolanýan ýüz kyrk dört müňi aňladýar, çünki ol öz yzyndan gelen bir “ses” eşidýär. Yzdaky bu “ses” Mesihiň Adam atanyň günlerinden bäri gelýän sesidir.

And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:12.

Men meniň bilen gürleşýän sesi görmek üçin öwrüldim. Öwrülip, ýedi sany altyn şemdany gördüm. Ylham 1:12.

The verse represents a break in chapter one, for up until the previous verse John was in the isle which is called Patmos, but in verse twelve he turns, and from there on John is in the Heavenly Sanctuary. When he turns, he is doing so, for in verse ten he had heard a voice from behind.

Bu aýat birinji bapda bir bölünişi aňladýar, çünki öňki aýada çenli Ýahýa Patmos diýlip atlandyrylýan adada eken, emma on ikinji aýatda ol öwrülýär, şondan beýläk bolsa Ýahýa Asman Mukaddesligindedir. Ol öwrülende muny şonuň üçin edýär, sebäbi onunjy aýatda ol arkasy tarapyndan bir sesi eşidipdi.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

Rebbiň gününde men Ruhda idim we arkamdan surnaýyň sesine meňzeş beýik bir ses eşitdim; ol şeýle diýýärdi: «Men Alfa we Omegamyn, birinji we ahyrkydym; görýän zadyňy kitaba ýazyp, ony Aziýadaky ýedi ybadathana iber: Efese, Smyrna, Pergamosa, Týatira, Sardisa, Filadelfiýa we Laodikeýa». Ylham 1:10, 11.

John represents those who hear the voice of Christ behind them. He hears Jeremiah’s trumpet message to return to the old paths, the paths the wicked refused to walk in and the warning trumpet they refuse to listen to. John listened, and the voice behind him identified himself as Alpha and Omega—the One who illustrates the new path, with the old path.

Ýahýa özleriniň arkasyndan Mesihiň sesini eşidýänleri aňladýar. Ol Ýeremiýanyň köne ýollara—erbetleriň ýöremekden ýüz öwren ýollaryna hem-de olaryň gulak asmakdan ýüz öwren duýduryş surnaýyna—gaýdyp barmak baradaky surnaý habaryny eşidýär. Ýahýa gulak asdy, we onuň arkasyndaky ses özüni Alfa we Omega—täze ýoly köne ýol bilen görkezýän Zat—hökmünde tanatdy.

And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. Revelation 1:13–16.

Yedi şemdanyň ortasynda Adam Ogluna meňzeş biri bardy; aýagyna çenli ýetýän egin-eşik geýnipdi we döşüniň üstünden altyn guşak bilen guşanypdyr. Onuň başy hem saçlary ýüň ýaly, gar ýaly ap-akdy; gözleri bolsa ot alawyna meňzeýärdi. Aýaklary peçde gyzdyrylan ýaly lowlap duran arassa bürünje meňzeýärdi; sesi bolsa köp suwlaryň şagyldysynyň sesi ýalydy. Onuň sag elinde ýedi ýyldyz bardy; agzyndan iki ýüzli ýiti gylyç çykýardy; ýüzüniň keşbi bolsa ähli güýjünde şöhle saçýan güneş ýalydy. Ylham 1:13–16.

In verse twelve John turns around and sees a vision of Christ which Sister White aligns with the vision of Christ that Daniel had, which is the vision Isaiah, Jeremiah, Ezekiel and Paul had.

On ikinji aýatda Ýahýa yzyna öwrülip, Mesihiň bir görnüşini görýär; hanym Waýt muny Daniýeliň gören Mesih görnüşi bilen, şeýle hem Işaýanyň, Ýeremiýanyň, Ezekieliň we Pawlusyň gören görnüşi bilen deňeşdirýär.

“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

Men Pentikost gününiň wakalarynyň şol pursatdakydan hem has beýik güýç bilen gaýtalanjak wagtyna çyn ýürekden hyjuw bilen garaşýaryn. Ýahýa şeýle diýýär: “Men gökden başga bir perişdäniň inip gelýändigini gördüm; onuň uly güýji bardy; ýer ýüzi onuň şöhraty bilen ýagtyldy”. Soňra, Pentikost döwründäki ýaly, adamlar hakykaty özlerine aýdylýandygyny, her kimiň öz ene dilinde eşider.

“God can breathe new life into every soul that sincerely desires to serve Him [Adam and Ezekiel’s valley of bones], and can touch the lips with a live coal from off the altar [Isaiah], and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed [Isaiah’s other tongue], and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement [Malachi’s Levites], and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

“Hudaýa ak ýürekden hyzmat etmegi tüýs ýürekden isleýän her bir janyna täze ýaşaýyş üfläp berip biler [Adamyň hem-de Ezekiýeliň süňkler jülgesi], hem-de dodaklara gurbanlyk sypasyndan alnan janly köz bilen degip biler [Işaýa], we olary Onuň hamd-senasy bilen sözleýji edip biler. Müňlerçe sesler Hudaýyň Sözüniň ajaýyp hakykatlaryny yglan etmäge güýç bilen doldurylar. Kekeme dil boşadar [Işaýanyň başga dili], we gorkaklar hakykat ugrunda batyrgaý şaýatlyk etmäge kuwwatly ediler. Goý, Reb Öz halkyna jan ybadathanasyny her bir nejasatdan arassalamaga [Malakiniň lewileri], hem-de Onuň bilen şeýle bir ýakyn baglanyşygy saklamaga kömek etsin welin, olar guýulyp berlen wagty soňky ýagmyra şärik bolsunlar.” Review and Herald, 20-nji iýul, 1886.

The vision we are considering includes the description of Christ’s voice. When John turns and hears Christ’s voice, it is as the sound of “many waters.” When Christ’s voice speaks of His covenant with men or with a chosen people it is associated with many waters. The message of Daniel seven through nine was unsealed in 1798, and then, in 1989 the message of Daniel ten through twelve was unsealed. 1798 is associated with the voice of the Ulai River and 1989 is the voice of the Hiddekel River.

Biziň gözden geçirýän görnüşimiz Mesihiň sesiniň beýanyny hem öz içine alýar. Ýahýa ýüzüni öwrüp, Mesihiň sesini eşidende, ol “köp suwlaryň” sesine meňzeýär. Mesihiň sesi adamlara ýa-da saýlanan bir halka bolan ähti barada aýdanda, ol köp suwlar bilen baglanyşdyrylýar. Daniýel kitabynyň ýedinji bapdan dokuzynjy bapa çenli habary 1798-nji ýylda möhürden açyldy, soň bolsa 1989-njy ýylda Daniýeliň onunjy bapdan on ikinji bapa çenli habary möhürden açyldy. 1798-nji ýyl Ulaý derýasynyň sesi bilen, 1989-njy ýyl bolsa Hiddekel derýasynyň sesi bilen baglanyşyklydyr.

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

Danyýeliň Hudaýdan alan nury aýratyn-da şu ahyrky günler üçin berildi. Onuň Ulaý bilen Hiddekeliň kenarlarynda, Şinaryň beýik derýalarynyň ýanynda gören görnüşleri häzir ýerine ýetirilmek işindedir, öňünden aýdylan ähli wakalar hem tizden-tiz amala aşar.» Testimonies to Ministers, 112.

The River Jordan is the link between the alpha covenant history and the omega covenant history of ancient Israel. The word Jordan means ‘descender’ and represents Christ ‘the great descender.’

Iordan derýasy gadymy Ysraýylyň alfa äht taryhy bilen omega äht taryhynyň arasyndaky baglanyşykdyr. “Iordan” sözi “iniji” diýmegi aňladýar we Mesihe — “beýik Inijä” — wekilçilik edýär.

Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–9.

Sizde hem Mesih İsa’da bolan şol pikir bolsun: Ol, Hudaýyň sypatynda bolup, Hudaýa deň bolmagy özüne zor bilen ele alnan bir zat hasap etmän; gaýtam, Öz-Özünü hiç zat edip, hyzmatkäriň sypatyny aldy we adam meňzeşliginde boldy; hem-de görnüşi boýunça adam hökmünde tapylyp, Öz-Özüni peseltdi we ölüme çenli, hatda haçdaky ölüme çenli boýun egiji boldy. Filipililer 2:5–9.

The Jordan River represents Christ ‘the great descender’ and the Jordan is the connection between the alpha and omega history of the chosen people of God, who were given a vineyard to maintain. Moses’ waters of deliverance represent the voice of Christ, that can be heard if a soul would but turn around, to hear ‘the voice behind them,’ and the voice they would then hear is—the voice of many waters. From the flood of Noah to the destruction of Jerusalem in 70 AD, waters of deliverance are set forth as waymarks for God’s covenant people. Those waymarks represent the internal history of God’s final covenant people, the one hundred and forty-four thousand. The water that supplies the Jordan River originates in the dew and snow that accumulates in the Hermon mountains, which form the head waters of the Jordan River.

Iordan derýasy Mesihiň — «beýik peseleniň» — nyşanydyr, hem-de Iordan, üzüm bagyny saklamak üçin berlen Hudaýyň saýlanan halkynyň alfa bilen omegadaky taryhynyň arasyndaky baglanyşygy emele getirýär. Musanyň halas ediş suwlary, eger bir jan diňe yzyna öwrülip, «arkalaryndaky sesi» eşitmek islese, eşidilip bilinjek Mesihiň sesini aňladýar; şonda olaryň eşitjek sesi — köp suwlaryň sesidir. Nuhuň tupanyndan başlap, biziň eramyzyň 70-nji ýylynda Iýerusalimiň weýran edilmegine çenli, halas ediş suwlary Hudaýyň äht halky üçin ýol görkeziji nyşanlar hökmünde görkezilýär. Şol ýol görkeziji nyşanlar Hudaýyň iň soňky äht halkynyň, bir ýüz kyrk dört müňüň, içki taryhyny aňladýar. Iordan derýasyny üpjün edýän suw, Iordan derýasynyň gözbaş suwlaryny emele getirýän Hermon daglarynda ýygnanýan çygdan we gardan başlanýar.

A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.

Dawudyň derejeler aýdymy. Ine, doganlaryň agzybirlikde bile ýaşamagy nähili ýagşy we nähili ýakymlydyr! Ol başyň üstüne guýlan gymmatly ýag ýalydyr, sakgala, ýagny Harunyň sakgalyna akyp düşýän, egin-eşikleriniň eteklerine çenli inýän ýag ýalydyr; Hermonyň çygy ýaly, Sion daglarynyň üstüne inen çyg ýaly. Çünki Reb şol ýerde berekedi, ýagny ebedi ýaşaýşy buýurdy. Zebur 133:1–3.

Those waters also produce the grotto of Pan, a deep pool, set within a cave located in Panium of Daniel 11:13–15, and Caesarea Philippi in the days of Peter. The head waters of the Jordan River also produce the satanic pool of the grotto of Pan. The voice of many waters identifies that the great controversy between Christ and Satan originated in the high mountain peaks of the Hermon mountains.

Şol suwlar hem Pan gowagynyň çuň howdanyny emele getirýär; ol Daniel 11:13–15-däki Paniumda we Petrusyň günlerindäki Kaýsarea Filippide ýerleşýän bir gowagyň içinde ýerleşendir. Iordan derýasynyň baş suwlary hem Pan gowagynyň şeýtany howdanyny emele getirýär. Köp suwlaryň sesi Mesih bilen Şeýtanyň arasyndaky beýik dawalaryň gözbaşynyň Hermon daglarynyň belent depelerinde başlanandygyny aňladýar.

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

Saňa hem aýdýaryn: sen Petrusyň; men Öz ýygnagymy şu gaýanyň üstünde guraryn; dowzahyň derwezeleri oňa garşy üstün çykyp bilmez. Matta 16:18.

The name “Hermon” means “sacred, consecrated, devoted, or set apart,” and is a symbol of Heaven, the source of all water and the beginning of the great controversy as represented by “the gates of hell,” which was the label Jesus attached to the grotto of Pan, when at Caesarea Philippi. In that setting Simon Barjona's name was changed to Peter. Simon means ‘one who hears,’ and Barjona means ‘son of the dove.’ Simon was a symbol of the soul who heard the message of Jesus baptism that was represented by the Holy Spirit in the form of a dove. As one who heard the message of Christ’s baptism, Peter is changed, representing the 144,000. Peter was sealed while at Panium, which is verses thirteen through fifteen of Daniel eleven.

“Hermon” ady “mukaddes, takdis edilen, özüni bagyş eden ýa-da aýratyn edilip goýlan” diýmegi aňladýar we “dowzahyň derwezeleri” bilen beýan edilişi ýaly, ähli suwuň gözbaşy hem-de uly jedeliň başlangyjy bolan Jennetiň nyşanydyr; “dowzahyň derwezeleri” diýen at Isa tarapyndan Kesariýa Filipide bolan wagtynda Panyň gowagyna berlipdi. Şol şertlerde Simun Barýonanyň ady Petrus diýip üýtgedildi. Simun “eşidýän” diýmegi, Barýona bolsa “kepderiniň ogly” diýmegi aňladýar. Simun kepderi görnüşindäki Mukaddes Ruh tarapyndan görkezilen Isanyň çokundyrylmasy baradaky habary eşiden janyň nyşanydy. Mesihiň çokundyrylmasy baradaky habary eşiden hökmünde Petrus üýtgedilýär, bu bolsa 144,000-i aňladýar. Petrus Paniýumda möhürlendi, bu hem Daniýel on biriň on üçden on bäşe çenli aýatlarydyr.

From Hermon’s waters, the Jordan river, a symbol of Christ—the great descender concludes His journey at the Dead Sea. From Heaven, where the dew of life originates, Christ descended to the death of the cross, represented by the Dead Sea. The Dead Sea shoreline is the deepest exposed surface land on earth. The Jordon river that descends, descends to the lowest water level on earth, as Christ descended to His death on the cross. From the water of life to the water of death, the River Jordan represents the descent of Christ from heaven to the cross.

Hermonyň suwlaryndan akýan Iordan derýasy, Mesihiň nyşany bolup, beýik aşak iniji öz ýoluny Öli deňizde tamamlaýar. Durmuş çygy gelip çykýan Gökden Mesih, Öli deňiz bilen şekillendirilen haç ölümine çenli aşak indi. Öli deňziň kenary ýer ýüzündäki açykda ýerleşýän iň çuň gury ýerdir. Aşak akýan Iordan derýasy, edil Mesihiň haçdaky ölümine çenli aşak inşi ýaly, ýer ýüzündäki iň pes suw derejesine çenli düşýär. Durmuş suwundan ölüm suwuna çenli Iordan derýasy Mesihiň gökden haça çenli aşak inişini aňladýar.

Important themes of Bible prophecy are associated with water, and Bible prophecy is the voice of Christ, which is a voice of many waters. The whore of Babylon is seated upon many waters, and the waters of the Euphrates are dried up to prepare the way of the kings of the east, and the merchants and kings stand a far off and lament for the ships of Tarshish are destroyed in the midst of the seas, and the covenant of death that the drunkards of Ephraim accepted when they hid themselves under lies, is disannulled by the overwhelming flood of the papal Sunday law.

Mukaddes Kitap pygamberlikleriniň möhüm temalary suw bilen baglanyşyklydyr, we Mukaddes Kitap pygamberligi Mesihiň sesidir; ol bolsa köp suwlaryň sesidir. Beýik Babiliň ahlaksyz aýaly köp suwlaryň üstünde otyrandyr, we gündogaryň patyşalaryna ýol taýýarlamak üçin Ýewfrat suwlary guradylýar; söwdagärler bilen patyşalar bolsa uzakda durup aglaýarlar, çünki Tarşyş gämileri deňizleriň ortasynda ýok edildi; hem-de Efraýymyň serhoşlarynyň ýalanlaryň astynda gizlenenlerinde kabul eden ölüm ähti, papalyň ýekşenbe kanunynyň joşgunly joşmasy tarapyndan ýatyrylýar.

When Sister White references the “great rivers of Shinar,” she is addressing the Tigris and Euphrates Rivers. Those waters can be traced back to the Garden of Eden where they are the third and fourth river to come out of Eden.

Aýal Waýt “Şinaryň beýik derýalaryna” salgylananda, ol Tigris we Ýefrat derýalaryny göz öňünde tutýar. Şol suwlaryň gözbaşy üçünji we dördünji derýa hökmünde Edenden çykýan derýalar bolup, olary Erem bagyna çenli yzarlap bolýar.

And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. Genesis 2:14.

Üçünji derýanyň ady Hiddekeldir; ol Assiriýanyň gündogaryna tarap akýandyr. Dördünji derýa bolsa Ýewfratdyr. Gelip çykyş 2:14.

The Hiddekel is the Tigris, and of course, the Euphrates was the Euphrates, though modern historians and theologians disagree. They insist that the Ulai was not a great river, but simply a man-made aqueduct in Persia, not Shinar. Those same human authorities identify that the only two rivers of any note that are associated with Shinar, were the Tigris and Euphrates, and the prophetess states that the Ulai and the Hiddekel were “the great rivers of Shinar.”

Hidekel — Tigrdir, elbetde, Ýewfrat hem Ýewfratdy, hernäçe häzirki zaman taryhçylary bilen ylahyýatçylar munuň bilen ylalaşmasa-da. Olar Ulaýyň beýik derýa däl-de, Şinarda däl, eýsem Parsda adam eli bilen gurlan ýönekeý bir akaba bolandygyny öňe sürýärler. Şol bir adamzadyň ygtyýarlary hem Şinar bilen baglanyşykly haýsydyr bir ähmiýeti bolan diňe iki derýanyň Tigr bilen Ýewfrat bolandygyny kesgitleýärler, emma pygamber aýal Ulaý bilen Hidekeli “Şinaryň beýik derýalary” diýip beýan edýär.

The prophetess words on the message of water opposes the modern experts, as did the ancient experts—who opposed Noah’s message of water. We are informed that the two visions represented by the two rivers are in the process of fulfillment, and therefore, everything represented within those two visions that were given by “the two great rivers of Shinar,” will soon come to pass. The message associated with those rivers is the voice of Christ, for His voice is as many waters. The Tigris and Euphrates represent a major prophetic theme, and their testimony is related to the covenant that the alpha Moses set forth, which is the same covenant that the omega Christ confirmed.

Suw hakyndaky habara degişli pygamber zenanyň sözleri häzirki zaman bilermenlerine garşy durýar, edil gadymy bilermenleriň Nuhyň suw hakyndaky habaryna garşy durşy ýaly. Bize iki derýa arkaly görkezilen iki görnüşiň amala aşmak işiniň barýandygy habar berilýär; şonuň üçin hem “Şinaryň iki uly derýasy” arkaly berlen şol iki görnüşiň içindäki ähli zatlar tiz wagtdan ýerine ýetjekdir. Şol derýalar bilen baglanyşykly habar Mesihiň sesidir, çünki Onuň sesi köp suwlaryň sesi ýalydyr. Tigr we Ýewfrat uly pygamberlik temasyny aňladýar, olaryň şaýatlygy bolsa alfa Musa tarapyndan öňe sürlen äht bilen baglanyşyklydyr; şol bir ähti omega Mesih tassyklady.

In prophecy the Tigris represents Assyria and the Euphrates is Babylon. In this relation they are the two powers, represented as lions by Jeremiah who would carry first the northern kingdom and thereafter the southern kingdom into captivity.

Pygamberlikde Tigr derýasy Assiriýany, Ýewfrat bolsa Wawilony aňladýar. Bu baglanyşykda olar Ýeremiýa tarapyndan ýolbarslar hökmünde görkezilen iki güýjüň bolup, ilki demirgazyk patyşalygyny, soňra bolsa günorta patyşalygyny ýesirlige alyp gitjekdiklerini aňladýar.

Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

Ysraýyl dargadylan bir goýundyr; ýolbarslar ony kowup dargatdylar: ilki Aşur patyşasy ony iýip gutardy; ahyrda bolsa Babyl patyşasy Nebukadnessar onuň süňklerini döwdi. Ýermeýa 50:17.

Both Assyria and Babylon were northern enemies in relation to either kingdom of Israel, and are therefore types of the counterfeit king of the north—the papal power. Essentially the same political and religious traditions were carried out by the two powers that arose from the same cultural setting, but Assyria’s political structure emphasized statecraft, whereas; Babylon emphasized churchcraft, though very similar. Pagan Rome and papal Rome at some levels are identical, but still, pagan Rome represents statecraft and papal Rome churchcraft. Assyria, in prophetic relation to Babylon was a kingdom of statecraft, followed by Babylon a similar power that emphasized churchcraft. Assyria represented pagan Rome and Babylon represents papal Rome. All four of these powers trampled down God’s sanctuary and host. Assyria is associated with the Tigris and Babylon the Euphrates. This is in agreement with the drying up of the Euphrates in the book of Revelation, to prepare the way for the kings of the east as typified by the work of Cyrus in diverting the Euphrates to bring down Babylon. Babylon is the Euphrates; Assyria is the Tigris.

Aşur hem-de Bawil, Ysraýylyň haýsy patyşalygy bilen deňeşdirilse-de, demirgazykdaky duşmanlardy we şonuň üçin demirgazygyň galp patyşasynyň — papalyk güýjüniň — nusgalarydyr. Esasan, şol bir medeni gurşawdan dörän bu iki güýç tarapyndan şol bir syýasy we dini däpler amala aşyryldy, ýöne Aşuryň syýasy gurluşy döwlet dolandyrylyşyny has köp nygtady, Bawil bolsa, örän meňzeş bolsa-da, ybadathana dolandyrylyşyny nygtady. Butparaz Rim bilen papalyk Rim käbir derejelerde birmeňzeşdir, emma şonda-da butparaz Rim döwlet dolandyrylyşyny, papalyk Rim bolsa ybadathana dolandyrylyşyny aňladýar. Aşur, pygamberlik taýdan Bawil bilen baglanyşykda, döwlet dolandyrylyşynyň patyşalygydy; ondan soň gelen Bawil bolsa, oňa meňzeş bolup, ybadathana dolandyrylyşyny nygtaýan güýjedi. Aşur butparaz Rimi, Bawil bolsa papalyk Rimi aňladýardy. Bu dört güýjüň ählisi-de Hudaýyň mukaddes ýerini we goşunyny depeläp basdy. Aşur Tigr bilen, Bawil bolsa Ýewfrat bilen baglanyşdyrylýar. Bu, Ylham kitabyndaky gündogaryň patyşalaryna ýol taýýarlamak üçin Ýewfratyň guradylmagy bilen ylalaşýar; bu bolsa Kiriň Bawili ýykmak üçin Ýewfraty başga ugra sowmak işinde nusgalanandyr. Bawil — Ýewfratdyr; Aşur — Tigrdir.

The king of the north in prophecy conquers the world during the Sunday law crisis and thereafter falls, but the conquering is often represented as an overwhelming flood. The story of the king of the north, as represented by Assyria and Babylon, is symbolized by rivers for the story is told by the voice of many waters.

Pygamberlikde Demirgazyk patyşasy Ýekşenbe kanuny krizisi döwründe dünýäni basyp alýar we şondan soň ýykylýar, ýöne bu basyp alyş köplenç hemme zady gurşap alýan sil hökmünde şekillendirilýär. Assuriýa we Babil arkaly görkezilişi ýaly, Demirgazyk patyşasynyň hekaýasy derýalar bilen nyşanlanýar, çünki bu hekaýa köp suwlaryň sesi arkaly beýan edilýär.

The land between the two rivers is called Mesopotamia, which means ‘the land between two rivers.’ The two rivers represent the northern power which God employs to chastise His apostate people by scattering them into captivity. One of the tributary streams of the voice of many waters is found in the name “Padanaram,” which is referenced only ten times in the Scriptures. The first mention is in association with the covenant, for it identifies the blood roots of Rebekah, the wife of Isaac. The verse says:

Iki derýanyň arasyndaky ýere Mesopotamiýa diýilýär; bu bolsa “iki derýanyň arasyndaky ýer” diýmekdir. Ol iki derýa Hudaýyň ýüz dönderen halkyny ýesirlige dargadyp, olary temmi etmek üçin ulanýan demirgazyk güýjüni aňladýar. Köp suwlaryň sesiniň goşant goşýan akymlarynyň biri “Padanaram” adynda duş gelýär; bu at diňe Mukaddes Ýazgylarda on gezek agzalýar. Ilkinji gezek onuň agzalşy ähti-peýman bilen baglanyşyklydyr, çünki ol Yshagyň aýaly Rebekanyň gan taýdan köklerini görkezýär. Aýat şeýle diýýär:

And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

Yshak Rebeka aýal edip alanda kyrk ýaşyndady; ol Paddan-Aramly siriýaly Betueliň gyzy, siriýaly Labyň aýal doganydy.

The end of forty years has been shown upon the three witnesses of Moses to lead to Kadesh, 1863 and the Sunday law. The marriage of Isaac is a covenant marriage typifying the marriage of Christ to the one hundred and forty-four thousand at the Sunday law, which is 1863, which is Kadesh, which is the end of a forty-year covenant history. Rebekah was a daughter of a Syrian and the sister of Laban a Syrian, (who in the next generation of covenant history, broke a covenant with Isaac’s son Jacob.)

Kyrk ýylyň soňy Musanyň üç şaýatynda Kadeşe, 1863-nji ýyla we Ýekşenbe kanunyna alyp barýandygy görkezildi. Yshagyň nikasy — Mesihiň Ýekşenbe kanunynda ýüz kyrk dört müň bilen baglaşýan nikasyny öňden şekillendirýän äht nikasydyr; bu hem 1863-nji ýyldyr, bu hem Kadeşdir, bu hem kyrk ýyllyk bir äht taryhynyň soňudyr. Ribka bir siriýalynyň gyzydy we siriýaly Labanyň uýasydy (ol bolsa äht taryhynyň indiki neslinde Yshagyň ogly Ýakup bilen baglaşylan ähti bozdy).

Bethuel means ‘house of desolation or desolator,’ so Rebekah was the daughter of “the house of the desolator.’ Syria means highland and plateau, and Padanaram means Mesopotamia, or the land between. Rebekah was from the bloodline of Syrians who came from Mesopotamia the highland between ‘the Tigris of Assyria’ and ‘the Euphrates of Babylon,’ who represent the lions which the Lord used to scatter his apostate sheep. The house of the desolators was joined with the house of God in the marriage of Isaac and Rebekah. It is not an accident that in the first mention of Padanaram, these two rivers representing the prophetic king of the north who is represented as an overflowing flood is first mentioned in Genesis 25:20.

Betuel “weýrançylygyň öýi” ýa-da “weýran edijiniň öýi” diýen manyny berýär; şonuň üçin Rebeka “weýran edijiniň öýüniň” gyzydy. Suriýa beýiklik we tekizlik diýen manyny berýär, Padanaram bolsa Mesopotamiýa, ýagny iki aradaky ýurt diýmekdir. Rebeka Assiriýanyň Tigriniň bilen Wawilonyň Ýewfratynyň arasyndaky beýiklik bolan Mesopotamiýadan gelen siriýalylaryň nesil ganyndandy; olar Rebbiň öz dinden dönen goýunlaryny dargatmak üçin ulanan ýolbarslaryny aňladýar. Weýran edijileriň öýi Yshak bilen Rebekanyň nikasynda Hudaýyň öýi bilen birleşdirildi. Padanaramyň ilkinji gezek agzalmagynda, joşup daşýan sil hökmünde beýan edilýän pygamberlikdäki demirgazygyň patyşasyny aňladýan şol iki derýanyň ilkinji gezek Gelip çykyş 25:20-de agzalmagy tötänlik däldir.

The connection of the house of desolation with God’s covenant people continues when Jacob flees from Esau, and ends up at his uncle Laban’s and there serves two periods’ of 2520 days in order to secure the next covenant marriage. One marriage ends with the scattering of the northern kingdom of Israel and the other marriage ends with the scattering of the southern kingdom. When those two kingdoms respective period of scattering ended in 1798 and 1844, the marriage that Jacob labored to accomplish over two periods of 2520 was fulfilled, as the bridegroom came to the marriage on October 22, 1844.

Harabalygyň öýüniň Hudaýyň äht halky bilen baglanyşygy Ýakubyň Esawdan gaçyp, daýysy Labananyň ýanyna barandygy we şol ýerde indiki äht nikasyny gazanmak üçin 2520 günüň iki döwrüni hyzmat edýändigi bilen dowam edýär. Bir nika Ysraýylyň demirgazyk patyşalygynyň dargadylmagy bilen tamamlanýar, beýleki nika bolsa günorta patyşalygyň dargadylmagy bilen tamamlanýar. Şol iki patyşalygyň degişli dargadylyş döwri 1798-nji ýylda we 1844-nji ýylda tamamlananda, Ýakubyň 2520-niň iki döwrüniň dowamynda zähmet çekip amala aşyran nikasy berjaý boldy, çünki gelin ýigidi 1844-nji ýylyň 22-nji oktýabrynda nika geldi.

Did Christ then marry Leah, which means ‘weary and tired,’ or did He marry Rachel, which means ‘a good traveler?’ Leah and Rachel represent two classes of travelling virgins, one virgin who ‘grows weary’ and one virgin who ‘travels well’ on the path to marry Jacob on October 22, 1844.

Onda Mesih «ýadaw we argyn» diýmegi aňladýan Lea bilen nikalaşdymy, ýa-da «gowy ýolagçy» diýmegi aňladýan Rahel bilenmi nikalaşdy? Lea bilen Rahel iki synp ýolagçy päk gyzlary aňladýar: biri 1844-nji ýylyň 22-nji oktýabrynda Ýakuba nikalanmak ýolunda «ýadap argyn düşýän» päk gyz, beýlekisi bolsa şol ýolda «gowy syýahat edýän» päk gyzdyr.

“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

“Olaryň yzynda, ýoluň başynda, ýiti bir nur goýlupdy; bir perişde maňa onuň ‘ýarygije agzybirligi’ bolandygyny aýtdy. Bu nur bütin ýol boýy şöhle saçýardy we olaryň aýaklaryna ýagtylyk berýärdi, şonuň üçin olar büdremesinler.”

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

“Olar gözlerini, edil öňlerinde bolup, olary şähere tarap alyp barýan Isa berk dikip saklanlarynda, aman boldular. Emma köp geçmänkä, käbirleri ýadadylar we şäheriň entek juda uzakdygyny, özleriniň oňa mundan öň girmäge garaşandyklaryny aýtdylar. Şonda Isa Öz şöhratly sag elini galdyryp, olary ruhlandyrardy; Onuň golundan advent toparynyň üstünde tolkun ýaly hereket edýän bir ýagtylyk çykardy, olar bolsa: ‘Alleluia!’ diýip gygyrardylar. Başgalar bolsa, olaryň yzyndaky ýagtylygy oýlanyşyksyz inkär edip, özlerini beýle uzaklara alyp çykaranyň Hudaý däldigini aýtdylar. Şonda olaryň yzyndaky ýagtylyk söndi, aýaklaryny doly garaňkylykda galdyrdy, olar büdrediler, nyşany hem-de Isany gözden ýitirdiler, we ýoldan gaçyp, aşakdaky garaňky hem-de erbet dünýä inip gitdiler.” Irki Ýazgylar, 15.

In 1844, the Philadelphian Millerite movement went into the marriage. The marriage of October 22, 1844 separated two classes of worshippers represented by Rachel and Leah. Rachel, represents a class who had successfully travelled on the path to the marriage of October 22, 1844, but Leah’s class grew weary. They were then separated and the testing process of the third angel began, right where the testing-process of the Midnight Cry concluded.

1844-nji ýylda Filadelfiýaly Millerit hereketi nika girdi. 1844-nji ýylyň 22-nji oktýabryndaky nika, Reýçel we Lea tarapyndan şekillendirilen ybadat edýänleriň iki toparyny biri-birinden aýyrdy. Reýçel 1844-nji ýylyň 22-nji oktýabryndaky nikä eltýän ýolda üstünlikli ýol geçen bir topary aňladýar, emma Leanyň topary ysgyndan düşdi. Şondan soň olar biri-birinden aýryldy, we üçünji perişdäniň synag prosesi, Hut Gijeki Pygyrşyň synag prosesiniň tamamlanan ýerinden başlandy.

The marriage had commenced and it was to thereafter to be consummated and tested. The marriage was consummated in 1846, and the testing process of the third angel began. In 1849 and 1850 the Lord was stretching out His hand a second time to gather His remnant. The second table of Habakkuk was then placed into history, as typified by the second set of Commandments. After Moses broke the first set, the second set of tables were set forth. The 1850 chart replaced the 1843, and in 1850, the testing of ancient Israel as God’s new covenant bride continued towards Kadesh and 1863.

Toý başlanypdy we şondan soň ol doly berkarar edilmeli we synagdan geçirilmelidi. Toý 1846-njy ýylda doly berkarar edildi, hem-de üçünji perişdäniň synag işi başlandy. 1849-njy we 1850-nji ýyllarda Reb Öz galandygyny ikinji gezek ýygnamak üçin Öz elini uzadýardy. Şonda Habakukyň ikinji tagtasy, tabşyryklaryň ikinji toplumynda öňünden görkezilişi ýaly, taryhyň içine ýerleşdirildi. Musa ilkinji toplumy döwenden soň, ikinji toplum tagtalary öňe çykaryldy. 1850-nji ýylyň çyzgysy 1843-nüň ornuny tutdy, we 1850-nji ýylda Hudaýyň täze äht gelni bolan gadymy Ysraýylyň synagy Kadeşe we 1863-nji ýyla tarap dowam etdi.

In 1856, more water from the two rivers came through the pen of Hiram Edson. The light upon the “seven times” which came through Edson’s pen, was the light represented by the two rivers that began their prophetic testimony at the Garden of Eden. The Garden of Eden is a symbol of mankind’s rebellion against God’s law, and is where the waters of the Ulai and Hiddekel rivers begin their journey. They travel through covenant history, for that Garden, the symbol of rebellion, is also where a lamb was slain to provide clothes to replace the fig leaves upon Adam and Eve. Covenant history begins with the covenant of life between Adam and God. That covenant symbolized by the tree of life, led to the broken covenant by Adam and Eve, that initiated a new covenant of life, when the Lamb slain from the foundation of the world provided clothing for the naked and lost pair. The two rivers which flow from that Garden ultimately become the symbols of the powers God employs as His rod of chastisement.

1856-njy ýylda Hiram Edsonyň galamy arkaly şol iki derýadan has köp suw geldi. Edsonyň galamy arkaly gelen “ýedi gezek” baradaky yşyk, pygamberlik şaýatlygyny Äden bagyndan başlanan şol iki derýa arkaly görkezilen yşykdy. Äden bagy ynsanzadyň Hudaýyň kanunyna garşy gozgalaňynyň nyşanydyr, hem-de Ulai we Hiddekel derýalarynyň suwlarynyň öz ýoluna başlanýan ýeridir. Olar äht taryhynyň içinden geçýärler, çünki gozgalaňyň nyşany bolan şol Bag, şol bir wagtyň özünde Adam bilen Howanyň üstündäki injir ýapraklarynyň ýerine geýim üpjün etmek üçin bir guzynyň soýlan ýeridir. Äht taryhy Adam bilen Hudaýyň arasyndaky ýaşaýyş ähti bilen başlanýar. Durmuş agajy bilen nyşanlanan şol äht, Adam bilen Howanyň bozulan ähtine eltdi; bu bolsa dünýäniň binýadyndan bäri soýlan Guzynyň ýalaňaç we ýiten şol jübüt üçin geýim üpjün eden pursatynda ýaşaýşyň täze ähtini başlatdy. Şol Bagdan akyp çykýan iki derýa ahyrsoňunda Hudaýyň terbiýe taýagy hökmünde ulanýan güýçleriniň nyşanlaryna öwrülýärler.

O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.

Eý, Assuriýa, Meniň gahar-gazabymyň hasasy, olaryň elindäki taýak hem Meniň gaharymdyr. Men ony ikiýüzli millete garşy ibererin, we gahar-gazabymyň halkyna garşy oňa talamaga, олjany almaga we olary köçeleriň palçygy dek depeläp geçmäge buýruk bererin. Işaýa 10:5, 6.

Those two rivers flowed out of Eden into the lineage of Rebekah and her covenant marriage to Isaac, and onward to Jacob, where the water of the two rivers is represented as two distinct periods of seven times. Then, the same two rivers flow through the last six chapters of Daniel, where three chapters are represented by each river. One river represents the increase of knowledge which was unsealed in chapters seven, eight and nine and the other river represents the increase of knowledge which was unsealed in chapters ten, eleven and twelve.

Şol iki derýa Ädem bagyndan çykyp, Rebekanyň nesil ugruna we onuň Yshak bilen baglaşan ähtli nikasyna, soňra-da Ýakuba ýetdi; ol ýerde şol iki derýanyň suwy ýedi döwrüň iki aýratyn tapgyry hökmünde görkezilýär. Soňra, şol bir iki derýa Danyýelyň soňky alty babyndan akyp geçýär; ol ýerde her derýa üç baby aňladýar. Bir derýa ýedinji, sekizinji we dokuzynjy baplarda möhürden açylan bilim artşyny aňladýar, beýleki derýa bolsa onunjy, on birinji we on ikinji baplarda möhürden açylan bilim artşyny aňladýar.

Chapters seven, eight and nine are represented as the vision of the Ulai and Christ is portrayed in a similar way in chapters ten, eleven and twelve. In both river visions, represented by three chapters—Christ is represented as standing upon the water.

Ýedinji, sekizinji we dokuzynjy baplar Ulai baradaky görnüş hökmünde görkezilýär, onunjy, on birinji we on ikinji baplarda bolsa Mesih şuňa meňzeş görnüşde beýan edilýär. Üç bapda beýan edilen iki derýa görnüşiniň ikisinde-de Mesih suwuň üstünde duran hökmünde görkezilýär.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

Şeýle boldy: men, hut men Danyýel, bu görnüşi görüp, onuň manysyny gözläp ýörkäm, ine, meniň öňümde adam görnüşinde biri durdy. Soňra men Ulai derýasynyň iki kenarynyň arasyndan bir adamyň sesini eşitdim; ol gygyryp: «Gabriýel, bu adama görnüşe düşünmegi üpjün et» diýdi. Danyýel 8:15, 16.

The vision of Christ in chapter ten is similar to the vision John witnessed in Revelation chapter one, and in Daniel’s vision of chapter eight Palmoni is upon the waters, as He was in chapter twelve, where He was clothed in linen.

Onunjy bapdaky Mesihiň görnüşi Ýohannanyň Ylham kitabynyň birinji babynda gören görnüşine meňzeşdir, we Danyýeliň sekizinji bapdaky görnüşinde Palmoni suwlaryň üstündedir, edil on ikinji bapda bolşy ýaly; şol ýerde Ol zygyr ketenden geýnen eken.

“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

Jebraýylyň sapar eden wagtynda pygamber Danyýel mundan beýläkki görkezmäni kabul etmäge ukyply däldi; emma birnäçe ýyldan soň, entek doly düşündirilmän galan meseleler barada has köp bilmegi isläp, ol ýene-de ýagtylyk we paýhas diläp, özüni Hudaýy gözlemäge berdi. “Şol günlerde men, Danyýel, doly üç hepde ýas tutdum. Men ýakymly çörek iýmedim, agzyma et-de, çakyr-da almadym, asla özümi ýag bilen ýaglamadym…. Soňra gözlerimi galdyryp seretdim, ine, zygyr geýnen bir adam bardy; onuň bili Uphazyň sap altyny bilen guşalypdy. Onuň bedeni hrizolit ýalydy, ýüzi ýyldyrymyň görnüşi ýalydy, gözleri ot çyralary ýalydy, gollary we aýaklary ýylmanan bürünjiň reňki ýalydy, sözleriniň sesi bolsa köpçüligiň sesine meňzeýärdi.”

“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

Hudaýyň Oglyndan pes bolmadyk bir Şahs Daniela göründi. Bu beýany Patmos adasynda Mesih özüni Ýahýa açan wagty berlen beýana meňzeşdir. Reb­bimiz indi başga bir asman habarçysy bilen bilelikde, ahyrky günlerde nämeleriň bolup geçjekdigini Daniela öwretmäge gelýär. Bu bilim Daniela berildi we dünýäniň soňky döwürleri gelen bizler üçin ylham arkaly ýazga geçirildi.” Review and Herald, 1881-nji ýylyň 8-nji fewraly.

In the Hiddekel vision of Christ in chapter ten, Christ is upon the water and clothed in linen and in the Ulai vision He is upon the water. The vision of Revelation one aligns with the vision presented in the Ulai and Hiddekel visions, where Sister White identifies that it is “no less a personage than the Son of God.” When she identifies the angel of Revelation ten she states the angel was “no less a personage than Jesus Christ.” The angel in Revelation ten lifts up His hand to heaven and swears by Him that liveth forever and ever, connected with the vision of Christ in chapter twelve who lifts up both His hands to heaven and swears by Him that liveth forever and ever. In Revelation ten He is upon both the water and land.

Onunjy bapdaky Hiddekel görnüşinde Mesih suwuň üstündedir, zygyr geýimdedir; Ulai görnüşinde-de Ol suwuň üstündedir. Ylham birinji bapdaky görnüş Ulai we Hiddekel görnüşlerinde beýan edilen görnüş bilen gabat gelýär; şol ýerde Uayt uýamyz munuň “Hudaýyň Oglyndan başga hiç kim däldigini” aýdýar. Ylham onunjy bapdaky perişdäni tanadanda bolsa, ol perişdäniň “Isa Mesihden başga hiç kim däldigini” aýdýar. Ylham onunjy bapdaky perişde elini göge galdyrýar we baky ýaşaýan Zat bilen ant edýär; bu bolsa on ikinji bapdaky Mesihiň görnüşi bilen baglanyşyklydyr, Ol hem iki elini göge galdyryp, baky ýaşaýan Zat bilen ant edýär. Ylham onunjy bapda Ol hem suwuň, hem gury ýeriň üstündedir.

What exists “between the banks” of a river is water, and Daniel heard “a man’s voice between the banks,” so the voice came from the man upon the water, and the voice was the sound of the waters of the Ulai river.

Derýanyň «iki kenarynyň arasynda» bar bolan zat suw bolup durýar, we Daniel «kenarlaryň arasynda bir adamyň sesini» eşitdi; şonuň üçin ses suwuň üstündäki adamdan gelýärdi, we ol ses Ulai derýasynyň suwlarynyň sesi bolupdy.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. …

Birinji aýyň ýigrimi dördünji gününde men beýik derýanyň, ýagny Hiddekeliň, kenaryndakam, gözlerimi ýokary galdyryp seretdim, ine, zygyr geýnen, biline Ufazyň sap altyny guşalan bir adam bardy. Onuň bedeni hrizolit ýalydy, ýüzi ýyldyrymyň peýda bolşy kimin, gözleri ot çyralary ýaly, gollarydyr aýaklary ýalpyldap duran bürünç reňkinde, sözleriniň sesi bolsa köplügiň sesi ýalydy. …

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

Emma sen, eý Daniýel, bu sözleri ýap we kitaby ahyrzamanyň wagtyna çenli möhürle; köpler o ýana-bu ýana gezip ýörerler, we bilim artar. Soň men, Daniýel, seretdim, ine, ýene iki kişi durdy: biri derýanyň kenarynyň bu tarapynda, beýlekisi bolsa derýanyň kenarynyň ol tarapynda. Olaryň biri derýanyň suwlarynyň üstünde duran, zygyr mata geýnen adama şeýle diýdi: «Bu täsinlikleriň soňuna çenli näçe wagt bolar?» Men derýanyň suwlarynyň üstünde duran, zygyr mata geýnen adamy eşitdim; ol öz sag elini hem çep elini hem göge galdyryp, ebedi ýaşaýan Hudaýyň adyndan kasam edip şeýle diýdi: «Bu bir wagt, wagtlar we ýarym wagt dowam eder; mukaddes halkyň güýjüni dargatmagy tamamlananda, bu zatlaryň ählisi hem tamam bolar».

And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 10:4–6; 12:4–10.

Men eşitdim, emma düşünmedim; soň men: “Eý, Rebbim, bu zatlaryň ahyry näme bolar?” diýdim. Ol hem diýdi: “Ýoluňa dowam et, Daniýel; çünki bu sözler ahyrzamanyň wagtyna çenli ýapyk we möhürli saklanyp goýlandyr. Köpler päklenip, ak edilerler we synagdan geçirilerler; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez, ýöne paýhaslylar düşünerler.” Daniýel 10:4–6; 12:4–10.

The great rivers of Shinar as Sister White identifies them, are both attached to a vision where Christ is upon the water speaking, for His voice is as the sound of many waters. In both visions the question of “how long” is asked. Both rivers are also represented in Daniel’s ‘question and answer’ of chapter eight, which is the central pillar and foundation of Adventism. There, the two rivers are symbols of the “seven times” of scattering and trampling down of both the sanctuary and the host. The two rivers fulfill their role as God’s rod of chastisement, only to thereafter flow into the Millerite history of the first angel, where William Miller discovered his first prophetic jewel, which was the line of the “seven times” in Leviticus twenty-six. The two rivers represent the two scatterings of 2520 years, which were accomplished by the two lions of Assyria and Babylon, who are represented by the Tigris and Euphrates, and of course by Leah and Rachel, nieces of Rebekah, whose covenant marriage occurred when Isaac was forty years old, as recorded in Genesis 2520.

Uayty Waýtynyň kesgitleýşi ýaly, Şinaryň beýik derýalary ikisi-de Mesihiň suwuň üstünde durup gürleýän bir görnüşine baglydyr, çünki Onuň sesi köp suwlaryň şaglamasy ýalydyr. Iki görnüşde-de “näçe wagta çenli” diýen sorag berilýär. Şeýle hem iki derýa Daniýeliň sekizinji bapdaky “sorag we jogap” beýanynda görkezilýär; şol beýany Adwentizmiň merkezi sütüni we binýadydyr. Ol ýerde bu iki derýa mukaddes ýeriň hem-de goşunyň dargadylyşynyň we depeleme astyna salnyşynyň “ýedi wagtynyň” nyşanlarydyr. Bu iki derýa ilki Hudaýyň temmi beriji taýagy hökmünde öz wezipesini ýerine ýetirýär, soňra bolsa birinji perişdäniň Millerit taryhyna akyp girýär; şol ýerde Uilýam Miller özüniň ilkinji pygamberlik gymmatbahaly daşyny, ýagny Lewiler 26-daky “ýedi wagt” çyzygyny açyp tapdy. Bu iki derýa 2520 ýylyň iki dargadylyşyny aňladýar; olar Assiriýanyň we Wawilonyň iki ýolbarsy tarapyndan amala aşyryldy, şol ýolbarslar Tigr we Ýewfrat bilen, elbetde, Rebekaň daýyzgöwünleri bolan Lea we Rahel bilen hem görkezilýär; olaryň ähtli nikasy Yshagyň kyrk ýaşyndaka bolup geçdi, bu bolsa Gelip çykyş 2520-de ýazga geçirilendir.

Miller only presented the scattering of “seven times” against the southern kingdom of Judah, which was fulfilled with the 2300-year prophecy in 1844. In 1856, the “new wine” of the “seven times” identified the same scattering upon the northern kingdom ending in 1798. As the first prophetic discovery of William Miller, the water of the river Euphrates arrived as the alpha doctrine in the history of the first angel. The water of the Ulai river arrived with the third angel. The alpha discovery of Miller was the seven times represented by the river Ulai and the omega discovery of Hiram Edson was the seven times represented by the Hiddekel river.

Miller diňe 1844-nji ýylda 2300 ýyllyk pygamberlik bilen ýerine ýetirilen “ýedi wagt” dargadylyşyny günorta patyşalygy bolan Ýahuda garşy beýan etdi. 1856-njy ýylda “ýedi wagtyň” “täze çakyry” şol bir dargadylyşy demirgazyk patyşalyk üstünde kesgitläp, onuň 1798-nji ýylda tamamlanandygyny görkezdi. William Milleriň ilkinji pygamberlik açyşy hökmünde Ýewfrat derýasynyň suwy birinji perişdäniň taryhynda alfa taglymaty hökmünde geldi. Ulaý derýasynyň suwy üçünji perişde bilen geldi. Milleriň alfa açyşy Ulaý derýasy bilen şekillendirilen ýedi wagt bolup, Hiram Edsonyň omega açyşy Hiddekel derýasy bilen şekillendirilen ýedi wagt boldy.

The 2520 represents the length of the period that is the same for each kingdom, but that begins and ends forty-six years apart. 1798 marks the time of the end and the arrival of the first angel of Revelation fourteen. 1798 is the fulfillment of the 2520 years of scattering brought upon the northern kingdom by the lion of Assyria. 1844 is the fulfillment of the “seven times” brought upon the southern kingdom and is represented by the lion of Babylon. The two rivers are the bookends for the history of the first and second angels’ messages that ended with the arrival of the third on October 22, 1844, when both the seventh trumpet and also the jubilee trumpet were sounded on the antitypical Day of Atonement.

2520 her bir patyşalyk üçin birmeňzeş bolan döwrüň dowamlylygyny aňladýar, ýöne ol kyrk alty ýyl tapawut bilen başlanýar we tamamlanýar. 1798 ahyrzamanyň wagtyny we Ylham on dördüň birinji perişdesiniň gelşini belleýär. 1798 Assiriýanyň ýolbarsy tarapyndan demirgazyk patyşalyga getirilen 2520 ýyllyk dargadylyşyň ýerine ýetmesidir. 1844 günorta patyşalyga getirilen “ýedi wagt”yň ýerine ýetmesidir we ol Wawilonyň ýolbarsy bilen şekillendirilýär. Iki derýa birinji we ikinji perişdeleriň habarlarynyň taryhynyň başy bilen soňuny kesgitleýän çäklerdir; bu taryh 1844-nji ýylyň 22-nji oktýabrynda, üçünji perişdäniň gelşi bilen tamamlandy, şol wagtda hem ýedinji surnaý, hem-de şatly ýyl surnaýy nusgalyk bolmadyk Ýaraşdyryş gününde ýaňlandyryldy.

Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

Soňra ýedinji aýyň onunjy gününde, ýagny ýaraşyk güni, sen şatlyk ýylynyň surnaýsyny çaldyrarsyň; surnaýy ähli ýurduňyzda çaldyrarsyňyz. Levitler 25:9.

The sounding of the seventh trumpet is a symbol of Christ’s work in combining His Divinity with humanity, and is represented by the 2300 years of the Ulai River vision, and the sounding of the jubilee trumpet is a symbol of the covenant of the land that was broken and brought upon God’s people, what Daniel called the curse and oath of Moses, and what Moses called the “quarrel of God’s covenant.”

Ýedinji surnaýyň ýaňlanmagy, Mesihiň Öz Hudaýlygyny adamzat bilen birleşdirmekdäki işiniň nyşanydyr we bu, Ulai derýasynyň görnüşindäki 2300 ýyl bilen şekillendirilýär; ýubileý surnaýynyň ýaňlanmagy bolsa, bozulan we Hudaýyň halkynyň başyna getirilen ýer baradaky ähtiň nyşanydyr — muny Daniýel Musanyň lagnaty we kasamy diýip atlandyrdy, Musa bolsa muny “Hudaýyň ähtiniň dawasy” diýip atlandyrdy.

Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

Hawa, tutuş Ysraýyl Seniň kanunyňy bozdy, hatda Seniň sesiňe gulak asmazlyk üçin ýüz öwrüp gitdi; şonuň üçin, Hudaýyň hyzmatkäri Musa kanunynda ýazylan nälet hem ant biziň üstümize guýuldy, çünki biz Oňa garşy günä etdik. Daniel 9:11.

The “curse” and the “oath” written of “in the law of Moses” is the “seven times” of Leviticus twenty-six. The word translated as “oath” is the same Hebrew word that in Leviticus is translated as “seven times.” The curse, for breaking the oath of the covenant in chapter twenty-five, is set forth in chapter twenty-six, where Moses identifies the curse as the “quarrel of the covenant.”

“Musa kanunynda” ýazylan “nälet” bilen “ant”, Lewiler kitaby ýigrimi altynjy bapdaky “ýedi esse”dir. “Ant” diýip terjime edilen söz, Lewiler kitabynda “ýedi esse” diýip terjime edilen şol bir ýewreý sözüdir. Ýigrimi bäşinji bapdaky ähtiň andyny bozmagyň näleti, ýigrimi altynjy bapda beýan edilýär; şol ýerde Musa bu näleti ähtiň “jedeli” diýip atlandyrýar.

Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

Şonda Men hem size garşy hereket ederin we günäleriňiz üçin sizi ýene-de ýedi esse jezalandyraryn. Üstüňize gylyç indererin; ol Meniň ähtimiň aryny alar. Şeýle-de siz şäherleriňiziň içinde üýşenişiňizde, araňyza mergi ibererin; şonda siz duşmanyň eline tabşyrylar syňyz. Lewiler 26:24, 25.

The Lord brought the sword of the lion of Assyria upon the northern kingdom to “punish” them by delivering them into “the hand of the enemy,” in 723 BC. Forty-six years later in 677 BC, the southern kingdom felt the curse of Moses. The curse of Moses is the quarrel of the covenant. For forty-six years the lions of Mesopotamia were employed by God to remove and trample down the host. At the end of that period of forty-six years Nebuchadnezzar destroyed the sanctuary. The host of Daniel’s question in verse thirteen of Daniel eight was enslaved by their enemies over a forty-six-year period that culminated with the destruction of the sanctuary, which was the other subject that was to be trampled down in verse thirteen. When those rivers reached 1798 and 1844 respectably, a host had been gathered together as a temple, for the host is a body, and the body is a temple. At the end of that period the temple erected over the forty-six years was to join with the heavenly temple in the marriage of Divinity with humanity. Marriage is between two temples, and what God joins together is not to be apart.

Reb Assiriýanyň ýolbarsynyň gylyjyny b.e.ö. 723-nji ýylda demirgazyk patyşalygyň üstüne getirip, olary “jezalandyryp”, “duşmanyň eline” berdi. Kyrk alty ýyl soň, b.e.ö. 677-nji ýylda günorta patyşalyk Musanyň näletini duýdy. Musanyň näleti ähtiň dawasy bolup durýar. Kyrk alty ýylyň dowamynda Mesopotamiýanyň ýolbarslary goşuny aýyrmak we aýak astyna salmak üçin Hudaý tarapyndan ulanyldy. Şol kyrk alty ýyllyk döwrüň ahyrynda Nebukadnesar mukaddesligi ýok etdi. Daniýeliň sekizinji bap, on üçünji aýatdaky soragyndaky goşun kyrk alty ýyllyk döwrüň dowamynda duşmanlary tarapyndan gul edildi; bu döwür mukaddesligiň ýok edilmegi bilen tamamlandy, çünki bu hem on üçünji aýatda aýak astyna salynmaly beýleki mesele bolupdy. Şol derýalar degişlilikde 1798-nji we 1844-nji ýyllara ýetende, bir goşun ybadathana hökmünde ýygnalypdy, sebäbi goşun bir beden bolup, beden hem bir ybadathanadyr. Şol döwrüň ahyrynda kyrk alty ýylyň dowamynda bina edilen ybadathana, Ylahylygyň adamzat bilen nikasynda asmandaky ybadathana bilen birleşmelidi. Nika iki ybadathananyň arasynda bolýar, Hudaýyň birleşdiren zady bolsa aýry bolmaly däldir.

The water of the Tigris came to 1798 and the water of the Euphrates came to 1844. Just before the arrival of the third angel, the second angel arrived, and thereafter at the Exeter, New Hampshire camp meeting on August 12–17, 1844, the message of the Midnight Cry was poured out. Exeter means “a water fortress,” and at the camp meeting, there was a counterfeit meeting held in a different tent, set up by a group from Watertown, Massachusetts. The waters that originated in Eden, according to Sister White, were about to be dispersed as “a tidal wave” across the eastern seaboard of the United States. The earthquake which triggered that tidal wave occurred in the Garden of Eden when Satan conquered mankind, causing a seismic upheaval in Eden whose waves reached the Midnight Cry of the Millerite history. That tidal wave floods into the Midnight Cry in the history of the one hundred and forty-four thousand, and the wave that began at the earthquake of Adam’s sin reaches to the earthquake of the Sunday law of Revelation chapter eleven.

Tigr derýasynyň suwy 1798-nji ýyla, Ýewfrat derýasynyň suwy bolsa 1844-nji ýyla gelip ýetdi. Üçünji perişde gelmezinden öň az salym öň ikinji perişde geldi, şondan soňra 1844-nji ýylyň 12–17-nji awgustynda Nýu-Hempşiriň Ekseter şäherindäki çadyr ýygnagynda Ýary gije Gykylygynyň habary döküldi. “Exeter” “suw galasy” diýmegi aňladýar, hem-de şol çadyr ýygnagynda Massaçusets ştatynyň Watertaun şäherinden bolan bir topar tarapyndan dikilen başga bir çadyrda galp ýygnak geçirildi. Uýam Waýtyň aýdyşyna görä, Erem bagyndan gözbaş alan suwlar Amerikanyň Birleşen Ştatlarynyň gündogar kenarýakasy boýunça “deňiz joşguny” kimin ýaýradyljakdy. Şol deňiz joşgunyna itergi beren ýer titremesi Erem bagynda, Şeýtan adamzady ýeňen wagty bolup geçdi; bu bolsa Erdemde şeýle bir seýsmiki tolgunyşyga sebäp boldy welin, onuň tolkunlary Millerit taryhynyň Ýary gije Gykylygyna çenli ýetdi. Şol deňiz joşguny ýüz kyrk dört müňüň taryhynda Ýary gije Gykylygyna akyp girýär, we Adamyň günäsiniň ýer titremesinde başlan tolkun Ylham kitabynyň on birinji babyndaky ýekşenbe kanunynyň ýer titremesine çenli ýetýär.

The voice of Christ is the voice of many waters, and the waters combined, make up the message of the latter rain. Isaiah and his son Shearjashub are standing in verse three of chapter seven at the pool from the upper conduit, presenting the latter rain message in the sealing time of the one hundred and forty-four thousand. There Isaiah’s pronouncement upon the foolish and wicked king Ahaz is that the Lord would send upon Ahaz the waters of Assyria, king Sennacherib and his water would flow up to the neck.

Mesihiň sesi köp suwlaryň sesidir, we birleşen şol suwlar ahyrky ýagmyryň habaryny emele getirýär. Işaýa bilen onuň ogly Şeýarýaşub ýedinji babyň üçünji aýatynda ýokarky akabadan gelýän howzuň ýanynda durup, ýüz kyrk dört müňüň möhürleniş döwründe ahyrky ýagmyryň habaryny hödürleýärler. Şol ýerde Işaýanyň akylsyz we pis patyşa Ahaza garşy aýdýan yglany şeýle: Reb Ahazyň üstüne Aşşuryň suwlaryny, patyşa Senaheribi iberer, we onuň suwy boýun derejesine çenli galar.

The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

Reb maňa ýene şeýle diýdi: Bu halk ýuwaş akýan Şiloah suwlaryny ret edip, Resin bilen Remalýanyň ogluna şatlanýandygy sebäpli, indi ine, Reb olaryň üstüne derýanyň güýçli we köp suwlaryny, ýagny Aşşur patyşasyny we onuň ähli şöhratyny getirýär; ol öz ähli hanalaryndan aşyp geçer, ähli kenarlaryndan joşup çykar. Ol Ýahudanyň içinden geçer; joşup-da aşar, boýna çenli ýeter; eý, Immanuel, onuň ganatlarynyň gerimi seniň ýurduň giňligini doldurar. Işaýa 8:5–8.

Ahaz refused the waters that were ‘sent’ by the Lord, so the Lord ‘sent’ the waters of Assyria to Ahaz. Ahaz “rejoiced” in the confederacy of “Rezin and Remaliah’s son.” Ahaz “rejoices” in a counterfeit latter rain message represented by Rezin and Remaliah’s son.

Ahaz Reb tarapyndan “iberilen” suwlary ret etdi, şonuň üçin Reb Ahaza Assiriýanyň suwlaryny “iberdi”. Ahaz “Rezin bilen Remaliahanyň oglunyň” birleşigine “begenýärdi”. Ahaz Rezin bilen Remaliahanyň ogly arkaly şekillendirilýän galp ahyrky ýagyş habaryna “begenýär”.

Rezin and the son of Remaliah, who is Pekah, king of the northern kingdom, represent a counterfeit of Isaiah and his son. The foolish and wicked king Ahaz “rejoices” in the confederacy represented by the ten northern tribes of Israel and Syria, typifying the unlawful relationship of church and state at the Sunday law. Ahaz rejoices, for shame and joy are the two opposite emotions that are employed by inspiration to address those who are represented in the debate of the latter rain. When Jeremiah ate the little book it was the joy and rejoicing of his heart, and Joel informs us God’s people will never be ashamed. Ahaz, as a Laodicean is blind, so he is rejoicing in the false water message and rejecting Isaiah’s true water message. He should be ashamed for trusting in the counterfeit latter rain message represented by the flood of the king of the north, but he has rejected the message of Shiloah.

Rezin we Remalýanyň ogly, ýagny demirgazyk patyşalygyň patyşasy Peka, Işaýany we onuň oglunyň galp garşylygyny aňladýar. Akmak hem-de erbet patyşa Ahaz Ysraýylyň demirgazykdaky on taýpasy we Siriýa tarapyndan görkezilen birleşige “şatlanýar”; bu bolsa Ýekşenbe kanunynda ybadathana bilen döwletiň bikanun gatnaşyklarynyň görnüşidir. Ahaz şatlanýar, çünki utanç bilen şatlyk soňky ýagşyň çekişmesinde görkezilenlere ýüzlenmek üçin ylham tarapyndan ulanylýan biri-birine garşy iki duýgudyr. Ýermeýa kiçi kitaby iýende, ol onuň ýüreginiň şatlygy we guwanjy bolupdy, we Ýoel Hudaýyň halkynyň hiç haçan utanmajakdygyny bize habar berýär. Ahaz, Laodikeýaly hökmünde, kördür; şonuň üçin ol galp suw habaryna şatlanýar we Işaýanyň hakyky suw habaryny ret edýär. Ol demirgazygyň patyşasynyň joşguny tarapyndan görkezilen galp soňky ýagyş habaryna bil baglaýandygy üçin utanmalydy, emma ol Şiloahyň habaryny ret etdi.

The message of Shiloah in Isaiah eight is the message of the latter rain. The pool of Shiloah is identified in the New Testament as the pool of Siloam. In Hebrew or Greek it means “sent.” It was expedient for Christ to leave that He might “send” the Holy Spirit. Isaiah and Ahaz are at the pool of Shiloah, and the test is based upon whether to have faith in the pool Shiloah as represented by Isaiah and his son, or faith in Rezin and Remaliah’s son? Ahaz is choosing between two waters, the waters of Shiloah or the waters of the King of Assyria. Ahaz rejoiced in the alliance and message represented by Rezin and Remaliah’s son and he therefore received the flood of desolation, instead of the water that runs softly at his judgment. His judgment represents the Sunday law when the king of the north overflows the entire world like a flood. It does so from the Sunday law onward, when the flood of the Midnight Cry is also sweeping the world.

Işaýa kitabynyň sekizinji babyndaky Şiloa habary ahyrky ýagşyň habarydyr. Şiloanyň howdany Täze Ähtde Siluam howdany hökmünde görkezilýär. Ýewreý ýa-da grek dilinde onuň manysy “iberilen” diýmekdir. Mesihiň Mukaddes Ruhu “ibermegi” üçin onuň gitmegi maksada laýykdy. Işaýa bilen Ahaz Şiloa howdanynyň ýanyndadyrlar, we synag şeýle esasda durýar: Işaýa we onuň ogly arkaly görkezilýän Şiloa howdanyna iman etmekmi, ýa-da Retsin bilen Remalýanyň ogluna iman etmekmi? Ahaz iki suwuň arasynda saýlaw edýär, Şiloa suwlarymy ýa-da Aşur patyşasynyň suwlarymy. Ahaz Retsin bilen Remalýanyň ogly arkaly görkezilýän birleşige we habara begendi, şonuň üçin hem öz höküm edilşinde ýuwaş akýan suwuň deregine, weýrançylygyň silini kabul etdi. Onuň höküm edilşi demirgazygyň patyşasy bütin dünýäni sil ýaly basyp geçýän Ýekşenbe kanunyny aňladýar. Bu Ýekşenbe kanunyndan başlap şeýle bolýar, şol wagt Ýarygije Gykylygynyň sili hem dünýäni gaplap geçýär.

Ahaz rejoices in the alliance of the ten northern tribes and Syria, and thus rejoices in the message that combines church and state, as represented by every unlawful alliance found within God’s Word. Isaiah represents a Philadelphian and Ahaz a Laodicean. Christ connects Isaiah’s testimony with His own when He cures the blind man, a Laodicean at the pool of Siloam.

Ahas demirgazykdaky on taýpanyň we Siriýanyň bileleşigine şatlanýar, şeýlelik bilen-de, Hudaýyň Sözüniň içinde duş gelýän her bir bikanun bileleşik arkaly şekillendirilýän, ybadathana bilen döwleti birleşdirýän habara şatlanýar. Işaýa Filadelfiýaly birini, Ahas bolsa Laodikiýaly birini aňladýar. Mesih kör adamy — Siluam howdanyndaky bir Laodikiýalyny — sagaldanda, Işaýanyň şaýatlygyny Öz şaýatlygy bilen baglanyşdyrýar.

And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

Isa geçip barýarka, dogabitdi kör bir adamy gördi. Şägirtleri Ondan sorap diýdiler: «Mugallym, bu adamyň kör dogulmagyna kim günä etdi — özi-mi ýa-da ata-enesi?»

Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

Isa oňa şeýle jogap berdi: «Bu adam hem günä etmändir, onuň ata-enesi hem; emma bu onuň üstünde Hudaýyň işleriniň aýan bolmagy üçindir. Men gündizkä meni Ibereniň işlerini işlemelidirin; hiç kim işläp bilmejek gije gelýär. Men dünýäde boldugymça, dünýäniň nury Men». Şeýle aýdandan soň, ýere tüýkürdi-de, tüýküliginden palçyk ýasady we kör adamyň gözlerine şol palçygy çaldy. Soňra oňa: «Bar-da, Silowam howzunda ýuwun» diýdi. (Silowam diýmek «Iberilen» diýmekdir.) Şeýlelikde, ol gidip ýuwundy we gözleri açylan halda geldi.

The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened?

Şonuň üçin goňşular hem-de öň onuň kördigini görüp ýörenler şeýle diýdiler: «Diläp oturan şol adam şu dälmi?» Käbirleri: «Şol özidir» diýdiler; başgalary bolsa: «Ol oňa meňzeýär» diýdiler. Emma ol: «Şol men» diýdi. Şonuň üçin olar oňa: «Gözleriň nädip açyldy?» diýdiler.

He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. John 9:1–11.

Ol jogap berdi-de diýdi: Isa diýlip atlandyrylýan bir adam palçyk ýasap, gözlerime çaldy we maňa: “Siluwam howzuna git-de ýuwun” diýdi; men hem gidip ýuwundym, şonda gözüme geldi. Ýahýa 9:1–11.

The blind man along with the foolish and wicked king Ahaz are tested as to whether to place their confidence in the pool of Siloam or the flood of Assyria. The blind man knows he is blind, but Ahaz is rich, increased with goods and in need of nothing. Ahaz is the foolish virgin at the pool of the latter rain, and the blind man a wise virgin. The waters that are Sent from, or the waters that are sent from Assyria are the test.

Kör adam, akylsyz hem erbet patyşa Ahaz bilen bilelikde, ynamyny Siluam howzuna goýjakmy ýa-da Assiriýanyň siline goýjakmy diýip synagdan geçirilýär. Kör adam özüniň kördigini bilýär, emma Ahaz baýdyr, mal-mülki köpelendir we hiç zada mätäç däldir. Ahaz soňky ýagşyň howzundaky akylsyz gyzdyr, kör adam bolsa akylly gyzdyr. Iberilen ýerden gelýän suwlar, ýa-da Assiriýadan iberilýän suwlar — synagdyr.

A pool is where water is gathered together, and prophetically a pool is where the various streams, rivers, creeks, seas, oceans, lakes, rain and dew of all the “waters” which represent the voice of Christ are gathered together. The pool of the latter rain is formed by the water which flows from the upper pool. The pool represents the message of the latter rain in the context of a test. Ahaz rejected the waters that flow softly, but the blind man was obedient to the message connected with the pool. Jesus took some of His Divinity, represented as “spit” and combined it with clay, representing the combination of Divinity with humanity that is accomplished by Christ in the Most Holy Place.

Howuz — suwuň ýygnalýan ýeridir, we pygamberlik taýdan howuz, Mesihiň sesini aňladýan ähli “suwlaryň” dürlüçe akymlarynyň, derýalarynyň, çeşmeleriniň, deňizleriniň, ummanlarynyň, kölleriniň, ýagşynyň we şeheleriniň bir ýere jemlenýän ýeridir. Soňky ýagyşyň howuzy ýokarky howuzdan akyp gelýän suw arkaly emele gelýär. Howuz synagyň çägindäki soňky ýagyş habaryny aňladýar. Ahaz ýuwaş akýan suwlary ret etdi, emma kör adam howuz bilen baglanyşykly habara boýun egdi. Isa Öz Hudaýlyk tebigatyndan “tüýkürik” hökmünde görkezilen bir bölegini alyp, ony palçyk bilen birleşdirdi; bu bolsa Mesih tarapyndan Iň Mukaddes Ýerde amala aşyrylýan Hudaýlygyň ynsanlyk bilen birleşdirilmegini aňladýar.

Christ spat on the ground and mixed His spit to form clay. He used the message of the combination of Divinity and humanity to anoint the eyes of the blind man. The message represented by the combination of Divinity and humanity is the message of 1888, and it is designed to transform a person from the condition of Laodicea unto the condition of Philadelphia. But the message requires human participation. They must go to the pool, then wash.

Mesih ýere tüýkürip, tüýküligi bilen topragy garyşdyryp palçyk emele getirdi. Ol ylahylygyň we ynsanlygyň birleşmesiniň habaryny kör adamyň gözlerine çalmak üçin ulandy. Ylahylygyň we ynsanlygyň birleşmesi bilen aňladylýan habar 1888-nji ýylyň habarydyr, we ol adamy Laodikiýanyň ýagdaýyndan Filadelfiýanyň ýagdaýyna özgertmek üçin niýetlenendir. Emma bu habar ynsan gatnaşygyny talap edýär. Olar howdana gitmeli, soň bolsa ýuwunmaly.

All have sinned and come short of the glory of God, but Jesus said the blind man and his parents had not sinned. Jesus is removing the question of blame from the blind man’s condition, and identifies him as a man that was raised up to glorify the Lord, and the prophetic man in Bible prophecy that is raised up for the purpose that “the works of God should be made manifest” are the ensign, which is made up of men and women who have transitioned from Laodicea to Philadelphia. The ensign is where the works of God are manifested, for His work was to combine Divinity with humanity (as represented by the ointment of clay), and the trophies of that work are those who not only heard the Laodicean message, but those who followed the prescription in the message. The prescription for the blind man was to go and wash. Once he could see he did not need to try and glorify God, the circumstances surrounding him made that happen.

Ählisi günä etdi we Hudaýyň şöhratyndan mahrum boldy, emma Isa kör adamyň-da, onuň ata-enesiniň-de günä etmändigini aýtdy. Isa kör adamyň ýagdaýyndan günäni kime ýüklemelidigi baradaky meseläni aradan aýyrýar we ony Rebbi şöhratlandyrmak üçin ýokary galdyrylan adam hökmünde görkezýär; Mukaddes Kitabyň pygamberliklerinde “Hudaýyň işleri aýan bolsun” diýen maksat bilen ýokary galdyrylan pygamberlik adamy bolsa, Laodikiýadan Filadelfiýa geçiş eden erkeklerden we aýallardan düzülen nyşandyr. Nyşan — Hudaýyň işleriniň aýan bolýan ýeridir, çünki Onuň işi Ylahylygy ynsanlyk bilen birleşdirmekdi (toýun melhemi bilen nyşanlanan ýaly), şol işiň baýraklary bolsa diňe Laodikiýa habaryny eşidenler däl, eýsem şol habardaky görkezmä eýerenlerdir. Kör adama berlen görkezme gidip ýuwunmakdy. Ol görüp başlandan soň, Hudaýy şöhratlandyrmaga çalyşmaga mätäç däldi; onuň töweregindäki ýagdaýlar muny amala aşyrdy.

It began with Christ’s approach, followed by Christ’s work. The last work of Christ in the Heavenly sanctuary in relation to man is to transform a human being from a valley of dead dry bones, or from being dead in the streets or from being blind as a bat. His last work is to recreate His people into His image, and that is the very work He did when He created Adam out of the dust of the ground, then breathed into him the breath of life. The last work is the first work, for He first made the clay and then anointed that clay with the life of His Spirit. With Adam the Spirit was His breath, with the blind man it was the water. With Ezekiel’s valley of dead bones it was a gathering message which created the body. Then a message of the four winds was breathed upon the body, and then it stood up as an mighty army.

Ol Mesihiň ýakynlaşmagy bilen başlandy, soň bolsa Mesihiň işi geldi. Mesihiň adamzat bilen baglanyşyklylykda asman mukaddes ýerindäki iň soňky işi, adamy öli gury süňkleriň jülgesinden, ýa-da köçelerde öli ýatan ýagdaýyndan, ýa-da bütinleý kör halyndan üýtgedip-döretmekdir. Onuň iň soňky işi Öz halkyny Öz keşbine görä täzeden ýaratmakdyr, we bu edil Adamy ýer topragyndan ýaradyp, soňra onuň içine ýaşaýyş demüni üflediği wagtyndaky işiň hut özüdür. Iň soňky iş ilkinji işdir, çünki Ol ilki palçygy ýasady, soňra şol palçygy Öz Ruhunyň ýaşaýşy bilen mesihledi. Adamda Ruh Onuň demi boldy, kör adamda bolsa ol suw boldy. Ezikieliň öli süňkler jülgesinde bolsa bu bedeni emele getiren jemleýji habardy. Soňra dört ýeliň habary bedeniň üstüne üflenildi, we şondan soň ol beýik bir goşun bolup aýaga galdy.

While the blind man was yet blind, Jesus saw Him and then approached him. He approaches the blind man within the context of a question that was raised by His disciples, thus allowing Him to establish the proper prophetic setting for the illustration. The “works of God” are a prophetic symbol upon many various lines of witnesses in the Bible. Every manifestation of the “works of God” in the Scriptures is fulfilled in the time of the latter rain. Jesus is placing the context of the story in terms of the final message, as represented by Elijah in the last verses of Malachi.

Kör adam heniz körkä, İsa ony gördü ve soñra oña jaqındadı. Ol kör adamğa Öz şägirtleri kötergen sorawdıñ mätninde jaqındaydı, osı arqılı suretteudiñ tiisti payğambarlıq ornın ornatuğa mümkindik beredi. “Qudaydıñ isterі” — Kiäl Kitaptağı ärtürli kuägerlik sızıqtarı boyınşa payğambarlıq rämiz. Jazbalardağı “Qudaydıñ isterі” degendiñ ärbir körinisi keyingi jañbır waqtında orındaladı. İsa oqiğanıñ mätnin soñğı habar twrğısınan qoyıp otır, ol Malahidıñ soñğı ayattarında İliyas arqılı beynelegen.

The parents and the blind child are not condemned as sinners, for this is the time of God’s marvelous works, and in that time the hearts of the parents and the hearts of the children will get turned to see the issue at hand. The issue being—whether the blind Laodicean man has been changed into a anointed Philadelphian man. That is the issue that confronts the parents and the child in the time of the latter rain, for that is also the time of judgment. And the time of judgment is carried out during the third and fourth generations according to Abraham’s covenant prophecy. The blind man is the last and fourth generation, and his parents are the third. In that period the Elijah message places families into circumstances where they are forced to accept or reject the message of the pool of Siloam. The foolish and wicked king Ahaz rejected the message of that pool, but the blind man accepted. The Elijah message of Malachi is set in the context of a curse before the great and terrible day of the Lord.

Ata-eneler bilen kör çaga günäkärler hökmünde ýazgarylmaýar, çünki bu Hudaýyň ajaýyp işleriniň wagtydyr, we şol wagtda ata-eneleriň ýürekleri hem-de çagalaryň ýürekleri öňde duran meseläni görmek üçin öwrüler. Mesele bolsa şudur — kör Laodikiýaly adamyň mesh edilen Filadelfiýaly adama öwrülip-öwrülmändigi. Iň soňky ýagşyň döwründe ata-eneleriň hem-de çaganyň öňünde duran mesele hut şudur, çünki bu hem höküm wagtydyr. Höküm wagty bolsa Ybraýymyň äht pygamberligine görä üçünji we dördünji nesilleriň dowamynda amala aşyrylýar. Kör adam iň soňky, ýagny dördünji nesildir, onuň ata-enesi bolsa üçünjidir. Şol döwürde Ylýas habary maşgalalary Şilwam howdanynyň habaryny kabul etmäge ýa-da ret etmäge mejbur boljak ýagdaýlara salýar. Akmak we pis patyşa Ahaz şol howdanyň habaryny ret etdi, ýöne kör adam kabul etdi. Malakiniň Ylýas habary Rebbiň beýik we gorkunç gününden öňki näletiň mazmunynda ýerleşdirilendir.

When Jesus organized the setting we are considering, He included in His summary of the purpose of the miracle was that He must work then, for a time will come when no man can work. The work He referred to takes place in the daylight, and the end of work is represented as night. His reference is to the close of probation.

Isa biziň garap duran ýagdaýymyzy tertibe salanda, gudratyň maksadynyň jemlemesinde Onuň şol wagt işlemelidigini hem goşdy, çünki hiç bir adamyň işläp bilmejek wagty geler. Onuň ýüzlenen işi gündiziň ýagtylygynda bolup geçýär, işiň soňy bolsa gije hökmünde şekillendirilýär. Onuň ýüzlenmesi synag möhletiniň tamamlanmagyna degişlidir.

When He finishes His work of judgment, he takes off His priestly garments and puts on His garments of vengeance. When He finishes that work of separating the lost from the saved, the work of salvation ends. Probation is closed and it is now nighttime when no man can work. Christ’s message was not only the Laodicean message to a blind man, but it was the Elijah message set within the context of the nearness of the close of probation, which is Christ’s sanctified motivation to work for the saving of souls.

Ol höküm işini tamamlanda, Ol ruhany geýimlerini çykaryp, ar alyş geýimlerini geýýär. Ol heläk boljaklar bilen gutulanlary aýyrmak işini tamamlanda, gutulyş işi tamamlanýar. Synag möhleti ýapylýar, indi hiç kimsäniň işläp bilmejek gijesi bolýar. Mesihiň habary diňe bir kör adama gönükdirilen Laodikýa habary bolman, eýsem synag möhletiniň ýapylmagynyň golaýlygy şertinde ýerleşdirilen Ylýas habarydy; bu bolsa, Mesihiň janlary halas etmek üçin işlemäge mukaddesleşdirilen höwesidir.

First Christ approached the blind man, then prepared and applied the ointment, then gave instructions for a work that the blind man must do for himself, and just as importantly is that as he takes up the work his sight is restored. Once he has sight he has transformed from a blind Laodicean into a Philadelphian. The transformation period of those two churches was fulfilled in the beginning from 1856 unto 1863.

Ilki bilen Mesih kör adama golaýlady, soň melhemi taýýarlap ony çaldy, soňra bolsa kör adamyň özi üçin etmeli bir iş boýunça görkezme berdi; şonuň ýaly-da, örän möhüm bolan zat şudur: ol bu işi ýerine ýetirmäge girişen mahaly, onuň gözi açylýar. Ol göreninden soň, kör Laodikeýaly ýagdaýyndan Filadelfiýaly ýagdaýa öwrülýär. Şol iki ýygnagyň özgermeli döwri başlangyçda 1856-dan 1863-e çenli amala aşyryldy.

That period represents the separation of the wheat and tares, and the final sealing of the one hundred and forty-four thousand who are thereafter lifted up as an ensign. The blind man immediately became the public focus—once he changed from a Laodicean unto a Philadelphian. The blind man is the one hundred and forty-four thousand and the wicked and foolish king Ahaz are the former covenant people who are spewed out of the mouth of the Lord. At the same point in history, Jesus is either using his spit to anoint His new covenant people, or He is spitting the old covenant people out of His mouth.

Şol döwür bugdaý bilen haşal otlaryň aýrylyşygyny hem-de ondan soň nyşan hökmünde ýokary galdyrylýan ýüz kyrk dört müňüň ahyrky möhürlenişini aňladýar. Kör adam derrew köpçüligiň üns merkezine öwrüldi — haçanda ol Laodikiýaly ýagdaýdan Filadelfiýaly ýagdaýa geçeninde. Kör adam ýüz kyrk dört müňdür, erbet we akmak patyşa Ahaz bolsa Rebbiň agzyndan çykarylyp taşlanan öňki äht halkydyr. Taryhyň şol bir pursatynda Isa ýa tüýküligini ulanyp, Öz täze äht halkyny mesihleýär, ýa-da köne äht halkyny Öz agzyndan tüýkürip çykarýar.

We will continue these thoughts in the next article.

Bu pikirleri indiki makalada dowam etdireris.

“The Coming Crisis

“Gelip ýetýän Krizis”

“With unerring accuracy the Infinite One keeps an account with all nations. While his mercy is offered with calls to repentance, this account will remain open; but when a certain limit which God has fixed is reached, the ministry of his wrath begins. The account is then closed; divine patience ceases; there is no more pleading for mercy in their behalf.

Çäksiz Olan ähli milletler bilen hasabyny ýalňyşsyz takyklykda ýöredýär. Onuň rehimdarlygy toba çagyryşlary bilen hödürlenýän mahaly, bu hasap açyk galar; emma Hudaýyň bellän belli bir çägine ýetilende, Onuň gazabynyň hyzmaty başlanýar. Şonda hasap ýapylýar; ylahy sabyr gutarýar; olaryň hatyrasyna rehim üçin indi mundan beýläk towakga edilmeýär.

“The prophet, looking down the ages, had our time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of Heaven’s blessings have been given them; but increased pride, covetousness, idolatry, contempt of God, and base ingratitude, are written against them. They are fast closing up their account with God.

Pygamber uzak asyrlara nazar salyp, biziň döwrümiziň öz görnüşine getirilenini gördi. Bu döwrüň milletleri deňi-taýy bolmadyk merhemetleriň kabul edijileri boldular. Asmanyň bereketleriniň iň saýlananlary olara berildi; emma artýan tekepbirlik, açgözlük, butparazlyk, Hudaýa masgaralyk hem-de pes derejeli nankörlük olaryň garşysyna ýazylgydyr. Olar Hudaý bilen bolan hasabyny çalt ýapyp barýarlar.

“The days are fast approaching when there will be great perplexity and confusion in the religious world. There will be gods many and lords many; every wind of doctrine will be blowing; and Satan, clothed in angel robes, would deceive, if it were possible, the very elect.

Dini dünýäde uly aljyraňňylygyň we bulaşyklygyň boljak günleri örän çalt ýakynlaşýar. Hudaýlar kän we rebler kän bolar; taglymatyň her hili şemaly öwser; we Şeýtan, perişde egin-eşiklerine bürenip, eger mümkin bolsa, hatda saýlananlaryň özlerini-de aldar.

“The universal scorn thrown upon true piety and holiness, leads those who have not a living connection with God to lose their reverence for his law. And as the disrespect for the divine law becomes more manifest, the line of demarcation between its observers and the world and a world-loving church will become more distinct. Love of God’s precepts increases with one class, according as contempt for them increases with the other.

Hakyky takwalyga we mukaddeslige bildirilýän umumy äsgermezçilik, Hudaý bilen janly baglanyşygy bolmadyk adamlaryň Onuň kanunyna bolan hormatyny ýitirmegine getirýär. Ylahy kanuna bolan hormatsyzlyk has aýdyň ýüze çykdygyça, onuň berjaý edijileri bilen dünýäniň hem-de dünýäni söýýän ybadathanaň arasyndaky tapawutlandyryş çyzygy has-da anyk bolar. Hudaýyň parzlaryna bolan söýgi bir toparyň arasynda beýlekileriň olara bolan äsgermezçiligi artdygyça artýar.

“The great I AM is vindicating his law. He is speaking to those who make it void in storms, in floods, in tempests, in earthquakes, in perils by land and by sea. Now is the time for his people to show themselves true to principle.

Beýik MEN BAR öz kanunyny aklaýar. Ol ony tupandyr güýçli ýellerde, joşgunly suwlarda, ýer titremelerinde, gury ýerde-de, deňizde-de howplaryň arasynda ýatyrýanlara ýüzlenýär. Häzir Onuň halkynyň özleriniň ýörelgä wepalylygyny görkezmeli wagtydyr.

“We are standing on the threshold of great and solemn events. The Lord is at the door. Upon the Mount of Olives the Saviour rehearsed the scenes that were to precede this great event: ‘Ye shall hear of wars and rumors of wars,’ he said. ‘Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfilment at the destruction of Jerusalem, they have a more direct application in the last days.

“Biz beýik we haýbatly wakalaryň bosagasynda durus. Reb gapydadyr. Halasgär Zeýtun dagynda şu beýik wakanyň öňünden bolmaly sahnalary beýan etdi: ‘Siz uruşlar we uruş habaralaryny eşidersiňiz’ diýip, Ol aýtdy. ‘Millet millete garşy, patyşalyk patyşalyga garşy galar; açlyklar, ýokanç keseller we dürli ýerlerde ýer titremeleri bolar. Bularyň ählisi agyr synaglaryň başlangyjydyr.’ Bu pygamberlikler Iýerusalimiň weýran edilmeginde bölekleýin amala aşan bolsa-da, olaryň has göni ulanylyşy ahyrky günlere degişlidir.

“John and the other prophets also were witnesses of the terrible scenes that will take place as signs of Christ’s coming. They saw armies mustering for battle, and men’s hearts failing them for fear. They saw the earth moved out of its place, the mountains carried into the midst of the sea, the waves thereof roaring and troubled, and the mountains shaking with the swelling thereof. They saw the vials of God’s wrath opened, and pestilence, famine, and death come upon the inhabitants of the earth.

“Ýahýa we beýleki pygamberler hem Mesihiň gelişiniň alamatlary hökmünde bolup geçjek aýylganç wakalara şaýat boldular. Olar söweş üçin toplanýan goşunlary we adamlaryň ýürekleriniň gorkudan sandan çykýandygyny gördüler. Olar ýeriň öz ornundan gymyldadylýandygyny, daglaryň deňziň ortasyna taşlanýandygyny, onuň tolkunlarynyň güwwüldäp bulaşýandygyny we daglaryň onuň joşgunyndan sarsýandygyny gördüler. Olar Hudaýyň gazabynyň käseleriniň açylandygyny, we ýer ýüzünde ýaşaýanlaryň üstüne ýokanç kesel, açlyk we ölümiň gelýändigini gördüler.

“Already the restraining Spirit of God is being withdrawn from the world. And hurricanes, tempests, disasters by sea and land, follow each other in quick succession. Science seeks to explain all these. The signs thickening around us, telling of the near approach of the Son of God, are attributed to any other than the true cause. Men cannot discern the sentinel angels restraining the four winds that they may not blow until the servants of God are sealed; but when God shall bid his angels loose the winds, there will be such a scene of his avenging wrath as no pen can picture.

Hudaýyň saklaýjy Ruhy eýýäm dünýäden yzyna çekilýär. Harasatlar, tupanlar, deňizde we gury ýerde bolup geçýän heläkçilikler biri-biriniň yzysüre çaltlyk bilen gelýär. Ylym bularyň hemmesini düşündirmäge çalyşýar. Töweregimizde barha köpelen, Hudaýyň Oglunyň golaý gelýändigini habar berýän alamatlar hakyky sebäbinden başga her dürli sebäbe degişli edilýär. Adamlar Hudaýyň hyzmatkärleri möhürlenýänçä şol dört ýeliň öwüsmezligi üçin olary saklap duran garawul perişdeleri saýgaryp bilmeýärler; emma Hudaý Öz perişdelerine ýelleri boşatmagy buýran wagtynda, Onuň ar alyjy gazabynyň şeýle bir görnüşi ýüze çykar welin, ony hiç bir galam beýan edip bilmez.

“A crisis is just upon us; but God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, Ezekiel, and John, we see how closely heaven is connected with the events transpiring upon the earth. We see the care of God for those who are loyal to him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of his church, in his own keeping.

“Bir kriz edil üstümize gelip dur; emma Huda’nın hizmetkârları bu beýik adatdan daşary ýagdaýda özlerine bil baglamaly däldirler. Işaýa, Ezekiel we Ýahýa berlen görnüşlerde biz asmanyň ýerde bolup geçýän wakalar bilen nähili ýakyndan baglydygyny görýäris. Biz özüne wepaly bolanlar babatda Hudaýyň aladasyny görýäris. Dünýä hökümdarsyz däldir. Geljek wakalaryň meýilnamasy Rebbiň elindedir. Asmanyň Beýikligi milletleriň ykbalyny, şeýle hem Öz ýygnagynyň aladalaryny, Öz elinde saklaýar.

“God has revealed what is to take place in the last days, that his people may be prepared to stand against the tempests of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter his faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance.

Hudaý Öz halkynyň garşylygyň we gazabyň tupanlaryna garşy durmaga taýýarlanylmagy üçin, soňky günlerde bolup geçjek zatlary aýan etdi. Öňlerinde duran wakalar barada duýduryş alanlar, geljek tupana asuda garaşyp oturmaly däldirler-de, kynçylyk gününde Reb Öz wepaly bendelerini gorar diýip, özlerini köşeşdirmeli däldirler. Biz Rebbine garaşýan adamlar ýaly bolmalydyrys — boş garaşmakda däl-de, tüýs ýürekden edilýän işde, sarsmaz iman bilen. Häzir akyllarymyzyň ähmiýeti pes zatlar bilen meşgul edilmegine ýol bermeli zaman däldir.

“While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the under-current is tending. Its professions are mild, and apparently Christian; but when it shall speak, it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should bring before the people the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures, and be able to give the reason for our faith. Says the prophet, ‘The wicked shall do wickedly, and none of the wicked shall understand; but the wise shall understand.’

“Adamlar uklap ýatyrkalar, Şeýtan Rebbiň halkynyň rehim-şepagat ýa-da adalat tapmazlygy üçin ýagdaýlary işjeňlik bilen gurýar. Ýekşenbe hereketi häzir garaňkylykda öňe süýşüp barýar. Ýolbaşçylar meseläniň hakyky düýp manysyny gizleýärler, we bu herekete goşulýanlaryň köpüsi hem içki akymyň nirä tarap barýandygyny özleri görmeýärler. Onuň öňe sürýän beýanatlary mylaýymdyr we daşyndan hristiançylyk ruhunda görünýär; emma ol geplejek wagty, aždarhanyň ruhuny açyp görkezer. Bize howp salýan bu howpy sowmak üçin elimizden gelen ähli zady etmek borjumyzdyr. Wyždan azatlygyny çäklendirýän çäreleriň garşysyna iň täsirli garşylygy goýmak bilen, halkyň öňünde jedelli bolan meseläniň hakyky mahiyetini beýan etmelidiris. Biz Mukaddes Ýazgylary derňäp öwrenmelidiris we imanymyzyň sebäbini beýan edip bilmäge ukyply bolmalydyrys. Pygamber şeýle diýýär: ‘Erbetler erbetlik ederler, we erbetleriň hiç biri düşünmez; emma paýhaslylar düşünerler.’”

“The important future is before us. To meet its trials and temptations, and to perform its duties, will require great faith, energy, and perseverance. But we may triumph gloriously; for not one watching, praying, believing soul will be ensnared by the devices of the enemy. All heaven is interested in our welfare, and waits our demand upon its wisdom and strength. Every opposing influence, whether open or secret, may be successfully resisted, ‘not by might nor by power, but by my Spirit, saith the Lord of hosts.’ God is just as willing now as anciently to work through human efforts, and to accomplish great things through weak instrumentalities. We shall not gain the victory through numbers, but through full surrender of the soul to Jesus.

Biziň öňümizde möhüm geljek bar. Onuň synaglaryna we meýillerine garşy durmak, hem-de onuň borçlaryny ýerine ýetirmek üçin uly iman, yhlas we çydamlylyk gerek bolar. Emma biz şöhratly ýeňiş gazanyp bileris; çünki oýa bolup, doga edip, iman edýän ýekeje jan hem duşmanyň hilelerine düşmez. Bütin asman biziň abadançylygymyz bilen gyzyklanýar we özüniň paýhasyna hem güýjüne ýüz tutmagymyza garaşýar. Garşy çykýan her bir täsir, açyk bolsun ýa-da gizlin, «güýç bilen däl-de, gudrat bilen däl-de, eýsem Meniň Ruhum bilen bolar, diýip, Hökmürowan Reb aýdýar» sözüne görä, üstünlikli yzyna serpikdirilip bilner. Hudaý häzir hem öňki döwürlerde bolşy ýaly, ynsan tagallalary arkaly iş etmäge we ejiz serişdeler arkaly uly işleri amala aşyrmaga edil şonuň ýaly taýýardyr. Biz ýeňşi san arkaly däl, eýsem janyň Isaga doly tabyn edilmegi arkaly gazanarys.

“Now, while mercy still lingers, while Jesus is making intercession for us, let us make thorough work for eternity.” Southern Watchman, December 25, 1906.

“Indi merhemet henizem dowam edýärkä, Isa biziň üçin şepagat edýärkä, geliň, bakyýet üçin işi düýpli ýerine ýetireliň.” Southern Watchman, December 25, 1906.