And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.
Gündelik gurbanlygyň aýryljak, we haraba öwürýän ýigrenji zadyň dikeldiljek wagtyndan başlap, müň iki ýüz togsan gün bolar. Daniýel 12:11.
Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.
1844-nji ýylyň 22-nji oktýabryndan bäri, hakykat sözüni dogry bölmek isleýänler üçin pygamberlik wagtynyň ulanylyşy indi pygamberligiň dogry ulanylyşy däldir. On birinji aýatdaky 1290 ýyllyk döwür 1844-den soňky bir nyşanly döwür hökmünde ulanylmaly, we 1844-den soňky bu ulanylyş, ýagny “wagt” düzüm böleklerinden mahrum bir döwür hökmünde ulanylyş, 1844-den öň düşünilişi ýaly, hakykatyň düýpli düşünilişini saklamalydyr. 1290, 30-dan ybarat bir döwri, onuň yz ýanyndan bolsa 1260-ny aňladýar. 1844-den öňki düşünje, 508-den 538-e çenli bolan otuz ýylyň, antikristiň 538-den 1798-e çenli höküm sürmäge başlamagy üçin taýýarlyk döwri bolandygyny aýdýardy.
The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.
30 ýyllyk geçiş 2 Selaniklilerde Pawlusyň gozgap geçen mowzugydyr. Pawlus “wagt” diýen bir bölege hiç hili salgylanma bermeýär, emma ol şol otuz ýylyň dowamynda butparazlygyň papalyga ýol berşiniň pygamberlik häsiýetlerini görkezýär. Şondan soň papalyk hökümdarlygy başlady. Wagt baradaky hiç bir bölek bolmazdan taryhy düşünje Mukaddes Kitabyň pygamberligindäki dördünji patyşalygyň bäşinji patyşalyga geçişini, onuň yz ýanyndan bolsa papalygyň iki ganly gyrgynçylygynyň birinjisini görkezýär; şeýlelikde bu, altynjy patyşalygyň aždarha, ýyrtyjy haýwan we ýalan pygamberden ybarat üç taraplaýyn birleşige geçişini hem-de papalygyň ikinji ganly gyrgynçylygyny nusgalaýar.
The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.
Otuz ýyllık taýýarlyk döwrüniň yzyndan gelýän pygamberlik döwri, Hudaýyň saýlanan halk bilen baglaşan ähtiniň baş nyşanlarynyň biridir. Iki güýjüň otuz ýylyň dowamynda bolup geçen geçişi, onuň yz ýanyndan gelýän 1260 ýyllyk yzarlama bilen bilelikde, Mesihiň otuz ýyllyk taýýarlygyna, onuň yzyndan gelýän 1260 günlük halas edişe laýyk gelýär. Antimesihiň otuz ýyllyk taýýarlygy Mesihiň otuz ýyllyk taýýarlygynyň galp nusgasy boldy. Otuz ýylyň soňy ýa Mesihiň çokundyrylmagynda güýçlendirilendigini, ýa-da 538-nji ýylda antimesihiň güýçlendirilendigini görkezýär. Antimesihiň güýçlendirilmegi öňki patyşalykdan gelen ykdysady we harby goldaw arkaly boldy, Mesihiň üstüne guýlan güýç bolsa, Onuň otuz ýyl öň terk eden öňki patyşalygyndan geldi.
The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.
Iki döwrüň arasyndaky bölünişik bir güýçlendiriş bilen alamatlandyrylýar, we Ybraýym bilen Pawlus tarapyndan beýan edilen iki döwrüň arasyndaky şol bölünişik ýönekeý deňeşdirme arkaly tanalýar. Ybraýymyň we Pawlusyň otuz ýyllyk tapawudynda taýýarlyk döwri ilkinji otuz ýyl bolup, ol äht işini alamatlandyrýardy; bu bolsa Ybraýymyň nesillerine Müsürde gulçulyk baradaky pygamberligi ýerine ýetirmäge güýç berdi. Dört ýüz otuz ýylyň hem goşmaça simwolik bölünişigi bar, çünki dogry ulanylanda ilkinji iki ýüz on bäş ýyl Hudaýyň wekili we Fyrown arkaly görkezilýär. Ýusup we ilkinji 215 ýyl üçin ol gowy Fyrown boldy, Musa we ikinji 215 ýyl üçin bolsa ol erbet Fyrown boldy.
That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.
Şol bölünişik dört nesliň iki döwrüni görkezýär. Ilkinji dört nesil, setir üstüne setir, ikinji dört nesliň üstüne goýlup bilner; şeýle edilende, pygamberlik alfa we omegasy bolan Ýusup bilen Musa, alfa-gowy faraon we omega-erbet faraon bilen özara baglanyşýar. Bu deňeşdirme arkaly uly nur alnyp bilner, emma men diňe Ybraýymyň dördünji nesil baradaky öňünden aýdýan sözüniň 430 ýylyň içinde dört nesliň iki şaýadyny görkezýändigini belleýärin. Dört nesliň iki esse görkezilişi Gelip çykyş kitabyň dördünji we bäşinji baplaryndaky nesil şejerelerinde duş gelýär. Ganyň we Şeýsi ganyň nesilleriniň sanawynyň başlangyjy hökmünde göz öňünde tutanymyzda, Şeýsden Nuh adama çenli sekiz nesliň bardygyny, we onuň ortadan iki bölünende dört nesliň iki döwrüniň görkezilişiniň ýüze çykýandygyny görýäris. Bu, hem Şeýsiň, hem-de Ganyň sekiz nesillik nesil hatarlarynda ykrar edilýär.
The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.
Dördünji we bäşinji baplardaky nesil ýazgylary olaryň hatarynyň netijesi bolan Nuh bilen görkezilýär. Nuh älem-adamzat bilen baglaşan ähdiniň nyşanydyr; bu äht älemgoşar bilen aňladylýar. Abram saýlanylan halk bilen baglaşan ähdiniň nyşanydyr; bu äht sünnet bilen aňladylýar. Şol iki äht hemişe biri-biri bilen baglanyşyklydyr, we Nuhuň suw joşmasyndan dessine soň Babel diňini görýän ýerimiz bolan Gelip çykyş on birinji bapda Abrama eltýän nesil ýazgysy beýan edilýär. Şol parçeda sekiz däl-de, on nesil bardyr. Abrama eltýän parçeda hem-de Nuha eltýän parçeda Nuhy we Ybraýym ähtleri görkezilýär.
In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.
Saýlanan halka ýüzlenýän on birinji bapdaky bölekde biz şol nesilleriň ikisiniň beýik nur bilen ýüklenendigini görýäris.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.
Eber otuz dört ýyl ýaşap, Pelegi dogurdy. Eber Pelegi dograndan soň dört ýüz otuz ýyl ýaşap, ogullar we gyzlar dogurdy. Peleg otuz ýyl ýaşap, Reuny dogurdy. Gelip çykyş 11:16–19.
The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”
Ebere bolan salgylama ahyrsoňy “Hebreý” diýlip tanalýan hebreý sözüniň ilkinji gezek agzalmasydyr. Saýlanan halkyň nesil şejeresinde on nesliň birine Hebreý diýip at berilýär; saýlanan halk hem şol at bilen tanalmalydy. Üç aýatda Eber bilen Peleg saýlanan hebreý nesliniň tapawudyny görkezmek üçin ulanylýar. Eber “geçip gitmek” ýa-da “geçip gidýän kişi” diýen manyny berýär we “Hebreý” sözüniň kökidir. Abram Wawilondan Wada Berlen Ýurda geçip barýanlaryň nyşanydyr. “Peleg” bolsa “bölünişik” ýa-da “parçalanma” diýen manyny berýär; bu Ýaradylşyň 10:25-de agzalýar, ol ýerde bize Pelegiň günlerinde “ýeriň bölünendigi” habar berilýär.
Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.
Eber bilen Peleg hakykat sözüni dogry paýlamagy isleýänler üçin pygamberlikli bölünişigi aňladýarlar. Nuhuň nesil şejeresi sekizlik iki hatary emele getirdi; bu, Müsürdäki 430 ýyl ýaly, dört nesilden ybarat iki toplumy aňladýardy. Barlyk kitabynyň on birinji babyndaky nesil şejeresi sekiz bilen däl-de, on bilen aňladylýar, çünki ol saýlanan halkyň nesil şejeresidir. Saýlanan halk bäşlik iki topara bölünýär; şeýlelikde bu, Hudaýyň äht halky baradaky tymsal bolan on gyz baradaky tymsala laýyk gelýär.
In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.
Şol saýlanan halkyň şejere gatarynda Pelegiň ady hem-de onuň taryhy taýdan amala aşmasy, Babel diňinde ýer bölünen mukaddes kitap taryhynyň hut şol nokadynda, paýhasly ýa-da akylsyz gyzlaryň iki synpynyň bölünmesini aňladýar. Onlygyň sanawynda Peleg bäşinji orundadyr, çünki bu onlygyň ortasydyr. Ybraýym arkaly nusgalaşdyrylan ýewreý Eber, ýarygije çykan nidadaky iki synp bölünende, geçip gidip paýhasly gyza öwrülýän akylsyz gyzy aňladýar. Ady boýunça ilkinji ýewreý bolan Eber, äht boýunça ilkinji ýewreý bolan Ybraýymy aňladýar. Reb Ybraýymy Babilondan çagyranda, bu erkekleri we aýallary Babilondan çagyrýan ikinji perişdäniň kuwwatlandyrylmasy bolan ýarygije nidasynyň habaryny nusgalaşdyrdy.
The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.
On gyzyň tymsaly Eber bilen Peleg arkaly, Pelegiň bölüji çyzygy synag möhletiniň gapysyny ýapmazdan az öň çykyp gitmäge edilen çagyryş hökmünde görkezilýär. Pygamberlik taýdan baglanyşykda Eber Pelegden soň 430 ýyl ýaşady, ondan soň bolsa Peleg 30 ýyl ýaşady. Ybraýymyň üç taraply ähtiniň ilkinji ädimi Eber bilen Peleg arkaly şekillendirildi. Ybraýym, Eber we Peleg ýaly, iki synpyň arasyndaky bölüji çyzyk hökmünde görkezildi. Pawlusyň Ybraýymyň pygamberligine goşan zady, Pelegiň Eberiň pygamberligine goşan zadydyr. Eber 400 ýyly yglan etdi, emma Peleg 430 ýyly kesgitledi. Şonuň üçin Peleg Pawlusy, şeýle hem Pawlusyň 400 ýyla goşan 30 ýylyny aňladýardy; Pawlusyň gullugy bolsa Mukaddes Kitap pygamberligindäki Pelegi kesgitlemekdi. Pawlusyň kesgitlän Mukaddes Kitap pygamberligindäki “Peleg” milletiň göni manydaky ýagdaýdan ruhy ýagdaýyna bölünmegini aňladýardy.
From Shem to Peleg is five descendants, and from Rue to Abram is five.
Şemden Pelege çenli bäş nesil, Rueden Abrama çenli hem bäş nesildir.
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. Genesis 15:13.
Soňra O, Abrama şeýle diýdi: «Takyk bilgin: seniň nesliň özlerine degişli bolmadyk bir ýurtda keseki bolup ýaşar, ol ýerdäkiler olary gulluk etdirmeli ederler; we olara dört ýüz ýyl jebir ederler». Gelip çykyş 15:13.
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.
Indi wadalar Ybraýyma we onuň nesline berildi. Ol: “we nesilleriňe” diýip, köplük barada aýtmaýar; eýsem bir kişi barada: “we seniň nesliňe” diýýär, ol hem Mesihe degişlidir. Men şuny diýýärin: Hudaý tarapyndan öňünden Mesihde tassyklanan äht, ondan dört ýüz otuz ýyl soň gelen Kanun tarapyndan ýatyrylyp bilinmez; beýle bolanda wada güýjüni ýitirerdi. Sebäbi miras Kanun arkaly bolsa, onda ol indi wada arkaly däldir; emma Hudaý ony Ybraýyma wada arkaly berdi. Galatýalylar 3:16–18.
Thirty Years Old
Otuz ýaşynda
Jesus was thirty when he began His ministry.
Isa Öz hyzmatyna başlanda otuz ýaşyndady.
And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.
Isanyň Özi gulluga başlanda takmynan otuz ýaşyndady; Onuň Ýusubyň oglydygy güman edilýärdi, Ýusup bolsa Heliniň ogludyr. Luka 3:23.
Joseph began to serve Pharaoh in Egypt when he was thirty years old.
Ýusup Müsürde Fyrownyň hyzmatyna otuz ýaşyndaka başlady.
And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.
Ýusup Müsür patyşasy faraonyň öňünde duranda otuz ýaşyndady. Soňra Ýusup faraonyň huzuryndan çykyp, bütin Müsür ýurduny aýlanyp çykdy. Gelip çykyş 41:46.
The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.
Ezekiel pygamber öz gullugyna başlananda otuz ýaşyndady, we onuň gullugy ýigrimi iki ýyl dowam etdi.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Otuzynjy ýylda, dördünji aýda, aýyň bäşinji gününde, men Kebar derýasynyň boýunda sürgün edilenleriň arasynda wagtym, asman açyldy we men Hudaýyň görnüşlerini gördüm. Ezekiel 1:1.
Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.
Hezekiýel öz ýazgylarynda beýleki pygamberleriň islendik birinden has köp taryhy salgylanmalary öz içine alýar. Hezekiýeliň ýazgylarynda takyk kesgitlenip bilinýän senelere on üç göni salgylanma bar, we bilmänkäler-de, Mukaddes Kitap alymlarydyr taryhçylar onuň gullugynyň ýigrimi iki ýyl dowam edendigini tassyklaýarlar, emma olaryň bilmeýäni, ýigrimi ikiniň ýüz kyrk dört müňüň nyşanydygydyr.
King David was thirty years old when he began to reign and he reigned for forty years.
Patyşa Dawut patyşalyk edip başlanda otuz ýaşyndady we ol kyrk ýyl patyşalyk etdi.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.
Dawut patyşalyk etmäge başlanda otuz ýaşyndady, we ol kyrk ýyl patyşalyk etdi. Hebronda ol Ýahudanyň üstünden ýedi ýyl alty aý patyşalyk etdi; Iýerusalimde bolsa bütin Ysraýylyň we Ýahudanyň üstünden otuz üç ýyl patyşalyk etdi. 2 Şamuwel 5:4, 5.
David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.
Dawudyň kyrk ýyllyk patyşalyk etmegi simwoliki san bolup, kyrk ýylyň döwri Ybramyň we Pawlusyň 430 ýyly ýaly, iki bölege bölünýär (7 ýarym ýyl we 33 ýyl). Dawudyň kyrk ýyllyk patyşalygynyň bu iki döwri goşmaça pygamberlikli syrly manyny öz içine alýar, çünki başga bir bibliýa şaýady şol iki döwri ýedi ýyl we otuz üç ýyl hökmünde ýazga geçirýär. Ikinji Şamuwelde agzalýan goşmaça alty aý nämäni aňladýar, we 7,5 bilen 33 nädip 40-a deň bolýar? Alty aýlyk gabat gelme bar, ol hökmany suratda pygamberlik hakykatyny aňlatmalydyr.
And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.
Dawudyň Ysraýylyň üstünde patyşalyk eden günleri kyrk ýyl boldy: ol Hebronda ýedi ýyl patyşalyk etdi, Ierusalimde bolsa otuz üç ýyl patyşalyk etdi. 1 Patyşalar 2:11.
22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.
22 — Ylahylygyň adamzat bilen utgaşygyny aňladýan nyşanly sandyr, we Ezekieliň gulluk işi ýigrimi iki ýyl dowam etdi. Ýusubyň on dört ýyly ýedi ýyldan ybarat iki döwre bölünýär; Mesihiň äht hepdesi 1260 günden ybarat iki deň döwre bölünýär; Dawudyň kyrk ýyllyk şalyk sürşi hem iki döwre bölünýär, üstesine-de şol iki döwri biri-birine baglaýjy goşmaça bir nyşan bar.
Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.
Isa pygamber, Ruhany we Patyşadyr. Ahyrzamanda Ol Öz ýeňiji ybadathanasyny baýdak hökmünde ýokary göterer, we şol ybadathana Mesih arkaly görkezilýär; Ol pygamber, ruhany we patyşa bolup, Öz Hudaýlygyny adamlar bilen birleşdirdi, olar hem pygamber Ezekiel, ruhany Joseph we patyşa David arkaly görkezilendir. Dört nyşan adatdan ýedi esse gyzdyrylan peçdäki üç hormatly adamy aňladýar; soňra dördünjisi peýda boldy, we Ol Hudaýyň Ogluna meňzeýärdi. Nebukadnesaryň altyn butunyň dabarasynda bütin dünýä görkezilipdi, we olaryň hemmesi ynsan pygamberden, ynsan ruhanydan we ynsan patyşadan düzülen, dördünji Ylahy Şahs tarapyndan goldanylýan ýeňiji ybadathanany gördüler.
“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.
“Şeýtan dünýäni ýesir aldy. Ol butparaz bir şenbe gününi girizdi we oňa uly ähmiýet berýän ýaly görünýär. Ol Hudaýyň Şenbe güni üçin görkezilmeli hormaty bu butparaz şenbe güni ugruna hristian dünýäden ogurlady. Dünýä bir däbe, adam eli bilen çykarylan bir buýruga baş egýär. Nebukadnesar Dura düzlüginde özüniň altyn şekilini dikip, özüni beýgeldeni ýaly, Şeýtan hem gökleriň nyşanyny ogurlap geýdiren bu ýalan şenbe güni arkaly özüni beýgeldýär.” Review and Herald, March 8, 1898.
The Number Four
Dört Sany
At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”
Pygamberlik derejesinde, kyrk Abramyň dört ýüzüniň ondan biridir, dört bolsa kyrkyň ondan biridir. Dört sanında duş gelýän islendik pygamberlik häsiýeti kyrkyň nyşanly manysy bilen sazlaşmalydyr, ol hem öz gezeginde dört ýüziň nyşanly manysy bilen sazlaşmalydyr. Many-mazmun taýdan, dört köplenç “bütindünýä” manysyny aňladýar — bu giňden mälim düşünjedir — emma ol şol bir wagtda “ösüşli bir gidişi” we käbir many-mazmunlarda “tapgyrlaýyn weýrançylygy” hem aňladýar.
The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.
Ýedi surnaýyň ilkinji dördüsi Günbatar Rimiň tapgyrlaýyn weýran bolmagyny aňladýar. Gündogar Rim Konstantinopolda Osmanlynyň dört soltanyna tabyn bolmak bilen soňlandy. Gündogar we Günbatar Rim setir üstüne setir görnüşinde, dört surnaý bilen şekillendirilen dört döwürde tapgyrlaýyn dargady, şol bir wagtyň özünde bäşinji we altynjy surnaýlaryň Yslamy tarapyndan hem pese düşürildi. Bu iki ugur bilelikde surnaýlaryň dört nesli boýunça Rimiň ýykylmagyny görkezýär, şol bir wagtda Yslam bilen barha güýçlenýän uruş, Yslamyň dört soltany patyşalygyň üstünden agalygy ele alanda, onuň ahyrky heläkçiligine getirýär. Günbataryň we Gündogaryň taryhy 330-njy ýylda Konstantin tarapyndan Imperiýanyň bölünmegi bilen başlady.
The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.
Günbatar Rimiň dört surnaýy 330-njy ýylda başlanýar, bäşinji we altynjy surnaý bolsa 330-njy ýylda hem başlanan gündogar Rimi ýykýan güýji aňladýar. Gündogar hem-de günbatar Rim ikisi-de 538-nji ýylda papalyk häkimiýetini ýeriň tagtyna oturtmak işine goşant goşdy; şonuň üçin günbatar we gündogar diýen iki çyzyk Birleşen Ştatlaryň iki şahyny alamatlandyrýar, olar ýekşenbe kanuny döwründe papalyk häkimiýetini ýene-de tagta çykarýar. Günbatar Rim pygamberlikdäki gatnaşyklarda ybadathana syýasatynyň nyşanydyr, gündogar Rim bolsa döwlet syýasatynyň nyşanydyr.
Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.
Günbatar we gündogar Rimiň ýykylmagynyň taryhynyň içinde papalyk Rimiň taryhy beýan edilýär. Efes bilen şekillendirilen şägirtleriň ýygnagyndan başlap, ilkinji üç ýygnak 538-nji ýyldan 1798-nji ýyla çenli dowam eden papalygy aňladýan dördünji ýygnaga alyp barýar. Ylhamyň on üçünji babynda papalyk, 1798-nji ýyldaky öldüriji ýarasynyň ýekşenbe kanunynda sagaldylmagyndan soň, 42 aýlap höküm sürýän hökmünde kesgitlenýär. 1844-nji ýyldan soň “wagt indi bolmaz”, şonuň üçin kyrk iki aý, ýekşenbe kanunyndan başlap Mikhail ornundan turýança dowam edýän yzarlama döwrüniň nyşanydyr. Öňdebaryjylar ýygnaklaryň, möhürleriň we surnaýlaryň biri-birine parallel dowam edýän üç taryh çyzygyny aňladýandygyna düşünýärdiler. Günbatar Rimiň pygamberlik şaýatlygyny gündogar Rimiň çyzygynyň we papalyk Rimiň çyzygynyň üstüne goýmak Millerçileriň ulanýan pygamberlik ulanylyşy däldi, emma bu usul olaryň berkarar edilen düşünjeleriniň hiç birine garşy gelmeýär.
Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.
Setir üstüne setir hökmünde, ilkinji dört surnaý bäşinji we altynjy surnaýlar tarapyndan şekillendirilýän taryhyň üstüne goýulmalydyr; soňra bolsa dördünji ýygnak tarapyndan görkezilýän papalyk yzarlamasy döwrüne alyp barýan ilkinji üç ýygnagyň hatary hem şonuň üstüne goýulmalydyr. Birinji hatarda dört surnaý, ikinji hatarda dört soltan, üçünji hatarda bolsa dört ýygnak bardyr. “Dört” sany bütin dünýäni aňladýar, emma ol şol bir wagtda ýa raýatlyk, ýa-da dini häkimiýetiň tapgyrlaýyn ýykylmagyny hem aňladýar. Onuň nämäni aňladýandygy bolsa mazmun tarapyndan kesgitlenýär.
At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.
Ýekşenbe güni baradaky kanun kabul edilende, papalyk güýji gaýtadan dikeldilýär. Papalyga ilkinji gezek ygtyýar berlende, taýýarlyk üçin otuz ýyllyk döwür bardy. Ilkinji dört ybadathananyň içinde dördünji ybadathana papalyk bolup, birinji ybadathana Efes hökmünde görkezilen şägirtlerdi. Hristian ybadathanasynyň ilkinji üç nesli Jezebel bilen görkezilýän dördünji ybadathana bolan Týatirä getirýär. Týatirä gelnende, 538-nji ýylda Orlean Geňeşinde Ýekşenbe güni baradaky kanun kabul edildi; şeýlelik bilen, 1798-nji ýylyň ölümli ýarasynyň sagaldylýan wagtynda Amerikanyň Birleşen Ştatlarynda Ýekşenbe güni baradaky kanuny kesgitleýär.
The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.
1798-nji ýyldan başlap Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny kabul edilýänçä bolan taryh ilkinji dört ybadathana arkaly görkezilýär. Dördünji ybadathana bolan Tiatira ýekşenbe kanunydyr hem-de onuň yzyndan gelýän papalyk yzarlamasydyr. Ilkinji söýgüsini ýitiren Efesdäki birinji ybadathana, dört basgançakly öňe gidýän ýok edilişiň ahyrynda, Tiatiranyň ýekşenbe kanunyna gelip ýetdi. Tiatiranyň ýekşenbe kanunyna alyp barýan nesil Pergamosyň üçünji neslidir. Tiatira ýekşenbe kanunyndan synag möhletiniň ýapylmagyna çenli döwri aňladýar, Pergamos bolsa Tiatira üçin ýol taýýarlaýan üçünji nesliň ylalaşygyny aňladýar. Pergamosyň üçünji nesli we onuň aňladýan ylalaşygy ilki Konstantiniň döwründe berjaý boldy; hut şol Konstantin 321-nji ýylda iň ilkinji ýekşenbe kanunyny kabul etdi. Amerikanyň Birleşen Ştatlary Efesiň guzusy hökmünde başlady, ýöne ol Tiatirany täzeden tagta çykaranda, aagondarha ýaly gepleýär.
The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”
Amerikanyň Birleşen Ştatlarynyň barha ilerleýän ýok edilişi Ylham kitabyndaky ilkinji dört ýygnak arkaly görkezilýär. Mukaddes Kitap pygamberligindäki altynjy patyşalygyň barha ilerleýän ýok edilişi, ýekşenbe kanunyna alyp barýan dört nesliň dowamynda bolup geçýär; şol ýerde ýerden çykan wagşy haýwan aždarha ýaly gepleýär. Iň soňky nesil, Edendäki Bagda bolşy ýaly, süýreniji bolan аждарha arkaly görkezilýär, şonuň üçin hem Ýahýa Çokundyryjy bilen Isa gadymy Ysraýylyň iň soňky neslini: «ýylanlaryň nesli» diýip atlandyrdylar.
The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.
Dördünji we iň soňky nesil ýa ýüz kyrk dört müňi aňladýan “saýlanan nesil”, ýa-da onuň garşylykly taýy bolan ýylanlaryň neslidir. Bir topar Mesihiň keşbini emele getirdi, beýlekisi bolsa haýwanyň — ýylanlygyň keşbini emele getirdi. Ýylanlaryň nesli Hudaýyň Sözünde göni görnüşde dört gezek beýan edilýär. Her bir salgylanmadaky mazmun özgeçedir.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Emma ol öz çok sanly parişeýleriň we saddukeýleriň onuň çokundyrylyşyna gelýändigini görende, olara şeýle diýdi: «Eý ýylanlar nesli, geljek gazapdan gaçyp gutulmagyňyzy size kim duýdurdy?» Matta 3:7.
If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”
Eger “ýylan nesli” diýen söz diňe Ýahýanyň halamaýan adamlarynyň käbir mezhepleri hakynda aýdylan kemsidiji bellikler bolan bolsa, onda bu aňlatma barada aýdara zat bolmazdy. Emma Hudaýyň Sözüniň içinde her bir söz mukaddesdir, şonuň üçin Ýahýa saddukeleri we fariseýleri anyk bir at bilen atlandyrýardy. Ol at, onuň aýdylyp geçilýän böleginiň mazmuny arkaly pygamberlik taýdan kesgitlenýär. Şol bölekde ilki bilen Ýahýanyň hyzmatyny ýerine ýetirýändigi görkezilýär, soňra bolsa saddukeler we fariseýler wakanyň beýan edilmegine girýärler. Açylyş aýatlarynda Ýahýa Işaýanyň “çölde gygyryjy sesi” hökmünde görkezilýär.
In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.
Şol günlerde Ýahýanyň çölde wagyz edýändigi gelip, Iýudanyň çölünde wagyz edip şeýle diýdi: Toba ediň, çünki Gögüň Patyşalygy golaýlaşdy.
For this is he that was spoken of by the prophet Esaias, saying,
Çünki pygamber Esaias tarapyndan aýdylan şu adamydyr:
The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
Çölde jar edýän biriniň sesi: Rebbiň ýoluny taýýarlaň, onuň ýodalaryny göni ediň.
And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
Şol bir Ýahýanyň egin-eşigi düýe ýüňünden bolup, biline deri guşak guşanýardy; onuň iýmiti bolsa çekirtgeler bilen ýabany baldy.
Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.
Soňra onuň ýanyna Iýerusalim, ähli Ýahudiýa we Iordanyň töweregindäki tutuş ýurt çykyp geldi. Olar günälerini boýun alyp, onuň tarapyndan Iordanda çokundyrylýardylar. Emma ol öz çokundyryşyna Fariseýleriň we Saddukeýleriň köpüsiniň gelýändigini görende, olara şeýle diýdi: «Eý, ýylançylaryň nesli, geljek gazapdan gaçmagy size kim duýdurdy?» Matta 3:2–7.
The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.
Gadymy Ysraýylyň soňky nesli, çölden çykan bir pygamber tarapyndan «ýylan nesli» diýlip atlandyrylýar. Ýahýa Ähtiň Habarchysy üçin ýoly taýýarlan Malahynyň habarchysy hökmünde öz wezipesini ýerine ýetiren pygamberdir; ol şol bir wagtda hem Işaýa tarapyndan tanadylan çölde gygyrýan sesdi.
If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.
“Ýapraklary” nyşan hökmünde göz öňünde tutsak, olaryň “ykrar etmäni” aňladýandygyny göreris. Ilkinji salgylanma Adam bilen Howa degişlidir; olar özleriniň adalatsyzlygyny injir ýapraklary bilen örtüpdirler. Olar öň ýagtylygyň lybasyny, dogrulygyň lybasyny geýýärdiler, emma şol gidenden soň, özleriniň ýalaňaç Laodikalylar bolandyklaryna düşündiler; olar diňe “ykrar etmegiň ýapraklarynyň” aňyrsynda gizlenmek bilen, hemme zadyň gowy boljakdygyny pikir edýärler. Parçanyň indiki ýerinde Ýahýa Laodikaly ýewreýleriň halas bolmak üçin Ybraýymyň nesil ganyna bil baglamagyna göni garşy sözleýär, çünki olaryň özüne ynamy ýönekeýje ykrar etmegiň boş ýapraklarydy. Adamyň lybasy onuň kimdigini aňladýar.
Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.
Agaçlar adamlaryň we patyşalyklaryň nyşanydyr; miwe, şahasy, tohum, toprak, suw, kök we, elbetde, ýapraklar hem özbaşdaklykda aýratyn pygamberlik nyşanlaryny aňladýar. Emma şol hakykatlaryň her biri “agaçy” emele getirýän pygamberlik nyşanlaryny ulanýan pygamberligiň dürli ugurlarynda görkezilen beýleki nyşanlar bilen baglanyşyklydyr. Elbetde, agajyň ilkinji pygamberlik nyşanly manysy onuň ýaşaýyş ýa-da ölüm synagyny aňlatmagydyr.
John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.
Ýahýanyň habary onuň geýen eşikleri we iýen iýmiti arkaly aňladylýar. Gadymy Ysraýylyň başlangyjyndaky manna ýa-da ahyryndaky Gökden düşen Çörek ýaly pygamberlik iýmiti iýilmelidir. Bu iýmit pygamberlik synag habaryny aňladýar we ol iýilmelidir, çünki ol Mesihiň eti we Onuň ganydyr. Ýahýanyň geýen eşikleri we iýen iýmiti Mesih üçin ýoly taýýarlan habary we habarçyny kesgitleýär. Ýahýa, Ýekşenbe kanuny wagtynda Öz ybadathanasyna duýdansyz gelýän Ähtiň Habarçysy bolan Mesih üçin ýoly taýýarlaýan iň soňky habarçynyň nyşanydyr. Bu waka ýüz bereninde, akmak gyzlar, ýagny şol bir wagtda Laodikialylar we haşal otlar, edil Ýahýa çölden peýda bolan döwürde fariseýler we saddukeýler ýaly, Ybraýymyň kanuny äht halkydyklaryny ykrar edýänleriň soňky dördünji neslini aňladýar.
John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.
Ýahýa düýe ýüňünden geýinýärdi, biline bolsa hojalyk haýwanlarynyň boýuntyryk bilen dakylýan esbaplaryna meňzeş daňgysy bolan deri guşak daňýardy. Ol çekirtge iýýärdi; şonuň üçin hem onuň habary Mukaddes Ýazgylarda Yslamyň iň esasy nyşany bolan çekirtgedendi, we ol Yslam baradaky habaryny bal bilen garyşdyrýardy.
And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.
Ysraýyl öýi oňa Manna diýip at goýdy; ol kişniş tohumy ýalydy, akdy; onuň tagamy bolsa bal bilen taýýarlanan petir çörek ýalydy. Çykyş 16:31.
Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”
Manna Hudaýyň Sözüniň nyşanydyr, onuň tagamy bal ýalydy; pygamberler muny özleriniň iýip kabul edýän habarynyň tagamy hökmünde beýan edýärler. Ýahýa çekirtgeler bilen hem-de düýäniň derisinden guşak we düýe ýüňünden geýim bilen görkezilen görnüşde Yslamyň habaryny getirdi. Çekirtge bilen düýe ikisi hem Yslamyň nyşanlarydyr. Yslamyň şol habary “bal” hökmünde görkezilen Hudaýyň Sözüniň nury bilen garyşdy.
Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.
Şonda Ýonatan şeýle diýdi: «Atam ýurdy howsala saldy; haýyş edýärin, serediň, men şu baldan azajyk datanym üçin gözlerim nähili açyldy». 1 Şamuwel 14:29.
John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.
Ýahýa diňe bir Yslamyň habarynyň wekili bolman, eýsem Ylýas ýaly, çölden geldi; hem-de Ýahýa bal iýmedi, ol ýabany bal iýdi; çünki ol, Mesih ýaly, şol döwrüň öz habarynyň balyna eýe bolan edaralarynda terbiýelenmändi; bu bolsa fariseýleriň we saddukeýleriň hamyry bilen aňladylýar. Ýahýa çölden alnan baly iýdi, çünki ol öz döwrüniň dini edaralarynyň daşynda Mukaddes Ruh tarapyndan terbiýelendi. Şol döwre mahsus bilguşakda adam öz düýe ýüňünden edilen egin-eşigini baglap goýýan ilmek mehanizmi bardy. Ol ilmek Ýahýany aňladýar, sebäbi ol ýer ýüzündäki mukaddes ýerden asmandaky mukaddes ýere geçişiň öwrülişik nokadydy.
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
“Pygamber Ýahýa iki düzgünnamanyň arasyndaky baglanyşdyryjy halka boldy. Ol Hudaýyň wekili hökmünde Kanun bilen pygamberleriň mesihi düzgünnama bilen gatnaşygyny görkezmek üçin öňe çykdy. Ol has beýik bir nuryň yzyna düşmeli bolan kiçi nurdy. Ýahýanyň aňy Mukaddes Ruh tarapyndan ýagtylandyryldy, şonuň üçin ol öz halkynyň üstüne nur saça bilsin; emma Ýesusyň taglymyndan we göreldesinden çykýan nura deň gelip, ýykylan adamzat üstüne hiç bir başga nur hiç wagt beýle aýdyň saçmandy we hiç wagt-da saçmaz. Mesihiň Özi we Onuň wezipesi kölegeli gurbanlyklar arkaly öňden şekillendirilen bolsa-da, diňe örän solgun düşünilipdi. Hatda Ýahýanyň özi hem Halasgär arkaly geljek, ölümsiz ýaşaýşa doly düşünmändi.” The Desire of Ages, 220.
The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.
Ýahýanyň geýimi Mesihe çokundyrylýan pursadynyň hut özünde agzalýar; şol çokundyrylma öwrülişik nokady bolup, Ýahýanyň çokundyrýandygy ýer arkaly alamatlandyrylyp görkezilýärdi. Ol ýeriň ady Bethabara bolup, onuň manysy “gämi geçelgesi” diýmekdir; gadymy Ysraýyl hem edil Ýahýa ýaly çölden çykyp gelende, Wada berlen Ýurda hut şol ýerden giripdi.
Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.
Elbetde, Ýahýanyň görkezýänleri ýüz kyrk dört müň adamyň hereketidir, emma biz diňe Isanyň çokundyrylan wagtynda, onuň hem-de Ýahýanyň “ýylanlar nesli” diýip atlandyranlarynyň şol nesildigini görkezýäris. Isa Hudaýyň On tabşyrykdan ybarat kanunyny beýgeltmek üçin geldi, hem-de Mukaddes Kitapdaky her bir sözi Ol ylham berdi; şonuň üçin, Ol gadymy Ysraýylyň soňky neslini ýylanlar nesli diýip atlandyranda, ikinji tabşyrygyň üçünji we dördünji nesillerde amala aşyrylýan hökmi kesgitleýändigini doly bilýär.
The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.
Üçünji we dördünji nesiller, dördünji nesilde tamamlanýan, ýagny ýylanlaryň nesli bolan bir yzygiderli hökmi aňladýar. Mesihiň çokundyrylmagy 11-nji sentýabryň nyşanydyr. Laodikiýaly Ýedinji gün adventist nesli şol wagtdan bäri öz soňky neslinde bolup gelýär. Ýahýanyň fariseýlere we saddukeýlere ýetiren habary Laodikiýa habarydy.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,
Emma ol köp fariseýleriň we saddukeýleriň onuň çokundyrylmagyna gelýändiklerini görende, olara şeýle diýdi,
O generation of vipers, who hath warned you to flee from the wrath to come?
Eý, ýylanlaryň tohumy, geljek gazapdan gaçyp gutulmagyňyz üçin size kim duýdurdy?
Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:
Şonuň üçin toba laýyk miweleri getiriň; we öz üçinizde: “Atamyz hökmünde Ybraýymyz bar” diýmegi pikirem etmäň.
for I say unto you, that God is able of these stones to raise up children unto Abraham.
Çünki size diýýärin: Hudaý şu daşlardan Ybraýyma perzentler döretmäge-de ukyplydyr.
And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
Indi hem palta agaçlaryň düýbüne goýlandyr; şonuň üçin gowy miwe getirmeýän her bir agaç çapylýar we oda taşlanýar. Men sizi toba etmek üçin suw bilen çokundurýaryn; emma menden soň Gelýän menden güýçlüdir; Onuň köwşüni götermäge hem men laýyk däl. Ol sizi Mukaddes Ruh bilen we ot bilen çokundyrar. Onuň eleýjisi Öz elindedir, we Ol harmanyny düýpli arassalap, bugdaýyny ambaryna ýygnar; emma samany öçmejek ot bilen ýakar.
Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.
Şondan soň Isa Ýahýa tarapyndan çokundyrylmak üçin Galileýadan İordana geldi. Matta 3:7–13.
Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.
Isa Jelileden geldi; bu yer, Ýahýanyň guşak-ileri bilen, hem-de Betabaryň manysy bilen ylalaşyklylykda bir öwrülişik nokadyny alamatlandyrýar. Şonda Ýahýanyň ýoly taýýarlamak işi, Mesihiň ähti tassyklaýyş işine öwrüldi. Otuz ýyllyk taýýarlyk tamamlandy we haçdan öňki hem-de soňky üç ýarym ýyl başlandy.
John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.
Ýahýanyň habary Iýerusalimiň weýran edilmeginde ýüze çykjak geljekki gazabyň duýduryşy bolupdy; şol weýrançylyk hem dünýäniň soňuny we soňky ýedi belany aňladýar. Ol duýduryş habary Yslamyň çäginde ýerleşdirilipdi we ol diňe bir ýol taýýarlayan Malahiniň habarçysyny hem-de çöldäki ses bolan Işaýanyň sözlerini ýerine ýetiren däl, eýsem Ylýas pygamberiň habaryny hem ýerine ýetiren bir adam tarapyndan ýetirildi; çünki Ýahýanyň egin-eşigi Ylýasyňky bilen meňzeş bolşy ýaly, Ýahýanyň habary hem Ylýasyňky bilen meňzeşdi.
And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.
Ol olara diýdi: Size garşy çykyp gelen we bu sözleri aýdan adam nähili adamdy? Olar oňa jogap berdiler: Ol tüýlek adam eken we bili deriden guşak bilen guşalgan eken. Ol diýdi: Bu Tişbeli Ylýasdyr. 2 Patyşalar 1:7, 8.
If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.
Eger olar Ýahýýadan, Ylýasdan däl-de, «ol nähili adamdy?» diýip sorasalar, olara: «tüýlek adamdy, biline deri guşak guşanýardy» diýip jogap berlerdi. Ýahýýanyň bütin alty aýlyk gullugy, iň soňky hem-de dördünji nesliň aýratyn görkezilip kesgitlenýän ýerindäki parçasynda beýan edilýär. Olara gönükdirilen Laodikýa habary özleriniň Hudaýyň äht halkydyklary baradaky ykrarına göni zarba urýar; agaçlaryň köklerine urlan palta arkaly şekillendirilişi ýaly, geljek gazap barada olary duýdurýar. Bu habaryň içinde Mesihiň Ýahýýa bilen başlanan synag işini tamamlayjakdygy hem bardy. Soňra Matta Injilinde Isa hem ýehudylary «ýylanlaryň nesli» diýip atlandyrýar; ol Ýahýýanyň agajy kesip ýykmak baradaky temasyny dowam etdirýär we munuň sebäbini düşündirýär.
Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.
Agajy hem agajy gowy ediň, onuň miwesi hem gowy bolar; ýa-da agajy çüýrük ediň, onuň miwesi hem çüýrük bolar; çünki agajy miwesinden tanaýarlar. Eý, ýylançyk nesli, siz erbet bolup, nähili ýagşy sözleri sözläp bilersiňiz? Çünki agzyň aýdýany ýüregiň dolulygyndandyr. Ýagşy adam ýüreginiň ýagşy hazynasyndan ýagşy zatlary çykaryp getirýär; erbet adam bolsa erbet hazynasyndan erbet zatlary çykaryp getirýär. Emma Men size aýdýaryn: adamlar aýdýan her bir biderek sözi üçin höküm gününde hasabat bererler. Çünki sen öz sözleriň bilen aklanarsyň, öz sözleriň bilen hem ýazgylanarsyň. Matta 12:33–37.
The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.
Höküm güni, ikinji tabşyryga görä, dördünji nesildedir. Höküm biziň aýdýan habarymyza esaslanýar, ol habar bolsa ýüreklerimizden çykýar. Biziň aýdýan şol habarymyz biziň Petruň “saýlanan nesli”digimizi ýa-da “ýylanlaryň nesli”digimizi aýan edýär. Bu iki toparyň haýsysydygy Mesihiň, ýer süpüriji adam ýaly, Öz harmanyny arassalaýan synag işiniň ahyrynda ýüze çykýar. On gyzyň tymsalyndaky ýagda bolşy ýaly, habar ýa erbet ýürek, ýa-da ýagşy ýürek arkaly görkezilýär. Mesihiň salgylanmasy bu ýylanlaryň nesliniň, ýagny dördünji we iň soňky nesliň, bir alamat gözleýändigini, olara beriljek ýeke-täk alamatyň bolsa Ýunusyň alamatydygyny hem goşýar.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.
Şondan soň käbir kitapçylar bilen fariseýler Oňa ýüzlenip: «Mugallym, biz Sendən bir alamat görmek isleýäris» diýdiler. Emma Ol olara jogap berip aýtdy: «Erbet we zynahor nesil alamat gözleýär; emma oňa Ýunus pygamberiň alamatyndan başga hiç bir alamat berilmez. Çünki Ýunus üç gün we üç gije uly balygyň garnynda bolşy ýaly, ynsan Ogludy hem üç gün we üç gije ýeriň jümmüşinde bolar. Ninewäniň adamlary bu nesil bilen bilelikde hökümde turup, ony ýazgararlar; çünki olar Ýunusyň wagzy bilen toba etdiler; ine, bu ýerde Ýunusdan beýik Biri bardyr. Günortanyň şa aýaly hem bu nesil bilen bilelikde hökümde turup, ony ýazgarar; çünki ol Süleýmanyň paýhasyny diňlemek üçin ýeriň iň çetlerinden geldi; ine, bu ýerde Süleýmandan beýik Biri bardyr». Matta 12:38–42.
Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.
Mesih ýehudylary ýylan nesli diýip atlandyrdy, we Ol höküm baradaky mysallar hökmünde Ýunusyň habaryny hem-de Süleýmanyň paýhasynyň habaryny ulanýar. Isa, mazmun boýunça we iki şaýat bilen, ýylan nesliniň dördünji nesildigini görkezýär, çünki höküm dördünji nesilde ýerine ýetirilýär.
The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.
Bir ýüz kyrk dört müň Hudaýyň kanuny we Şenbe ýaly, ahyrzamanlaryň baýdagy, ýagny alamatydyr. Ýunusyň alamaty direlişiň alamatydyr; bu bolsa Mesihiň döwründäki ýehudiler üçin, Mukaddes Ruhuň kepderi görnüşinde inen wagtyndaky Onuň çokundyrylmagy bolupdy. “Ýunus” sözi “kepderi” diýmekdir. Ýunus, Ylhamçy Ýahýa, Daniýel, Ýusup we Lazar üç ýarym gün köçede öli ýatanlardan direldilýän bir ýüz kyrk dört müňi aňladýarlar. Şol wagtda olar Laodikýalylardan Filadelfialylara geçmeli, şeýlelikde ýediniň içinden bolan sekizinjä öwrülmelidirler. Ýunus çokundyrylmagy aňladýar, çünki ol suwa zyňylypdy we balyk tarapyndan ýuwdulan wagty simwolik taýdan ölüpdi. Ondan soň ol direldildi; edil Ýahýanyň gaýnag ýagyň içinden çykarylyşy ýaly, edil Daniýeliň arslanlaryň ininden çykarylyşy ýaly, edil Ýusubyň guýudan çykarylyşy ýaly, edil Mesihiň döwründe möhürleýji gudrat bolan Lazar ýaly. Ýehudiler Ýunusyň alamatyny, ýagny Mesihiň direlişi arkaly görkezilen bu alamaty, hiç hili has aýdyň görüp bilmediler; edil Adventizmiň 9/11 alamatyny, ýagny Ýunusyň alamatyny, görşi ýaly.
We will continue these subjects in the next article.
Bu mowzuklary indiki makalada dowam etdireris.
“The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)
«Hudaýyň halkyna, ýakyndaky hem daşdaky adamlara indi ýetirilmegi gerek bolan duýduryşyň ýüki üçünji perişdäniň habarydyr. Bu habara düşünmäge çalyşýanlar, Reb tarapyndan Sözüň şeýle bir ulanylyşyna alnyp barylmazlar welin, ol iman esasyny gowşadyp, Ýedinji Gün Adwentistlerini şu günki derejesine getiren imanyň sütünlerini aýyrar. Biz Hudaýyň Sözünde aýan edilen pygamberlik çyzygy boýunça öňe gidip baranymyzda, öz tertibi bilen açylyp gelen hakykatlar hakykatdyr, mukaddesdir, şu gün hem baky hakykatdyr. Öňki tejribämiziň taryhynda şol meýdandan ädimme-ädim geçenler, pygamberliklerde hakykatyň zynjyryny görenler, ýagtylygyň her bir şöhlelerini kabul etmäge we oňa boýun bolmaga taýýarlanypdyrlar. Olar doga edýärdiler, oraza tutýardylar, hakykaty gizlin hazynalar deýin gözläp, agtarýardylar, we biz bilýäris, Mukaddes Ruh bizi öwredýärdi hem-de ýolbaşçylyk edýärdi. Köp nazaryýetler öňe sürüldi, olar hakykata meňzeş bir görke eýe bolsalar-da, ýalňyş düşündirilen we nädogry ulanylan Mukaddes Ýazgylar bilen şeýle gaty garyşdyrylandy welin, howply ýalňyşlyklara eltýärdiler. Hakykatyň her bir nokadynyň nähili esaslandyrylandygyny we Hudaýyň Mukaddes Ruhy tarapyndan onuň üstüne nähili möhür basylandygyny biz örän gowy bilýäris. Şol aralykda bolsa: “Ine, hakykat şu,” “Hakykat mendedir; maňa eýeriň,” diýýän sesler eşidilýärdi. Emma duýduryşlar geldi: “Olaryň yzyndan gitmäň. Men olary ibermedim, emma olar özleri ylgap gitdiler.” (Seret: Ýeremiýa 23:21.)»
“The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.
“Rebbiň ýolbaşçylygy aýdyň boldy, Onuň hakykatyň nämedigine degişli açyp görkezmeleri bolsa örän ajaýypdy. Bir-birinden soňky nokatlar asmanyň Rebbi Hudaýy tarapyndan berkidildi. Şol wagt hakykat bolan zat, bu gün hem hakykatdyr. Emma sesler eşidilmegini bes etmeýär: ‘Bu hakykatdyr. Mende täze ýagtylyk bar.’ Ýöne pygamberlik ugurlaryndaky bu täze ýagtylyklar Sözi nädogry ulanyp, Hudaýyň halkyny olary saklap durjak labyrsyz başaşa goýbermek arkaly äşgär bolýar. Eger Sözüň okuwçysy Hudaýyň Öz halkyna ýolbaşçylygynda açan hakykatlaryny kabul edip, olary özleşdirip, siňdirip, olary amaly durmuşyna girizse, onda olar ýagtylygyň diri kanallary bolardylar. Emma täze nazaryýetleri öwrenmäge özüni bagyş edenler hakykat bilen ýalňyşlygy garyşdyryp birleşdirdiler, bu zatlary öňe çykarmaga synanyşandan soň bolsa, öz şemçelerini ylahy gurbanlyk sypasyndan ýakmandyklaryny, onuň hem garaňkylykda öçendigini görkezdiler.” Selected Messages, book 2, 103, 104.