We were half way through the four references of ancient Israel, as the generation of “vipers” in the previous article. In Matthew, both John and Jesus label the Pharisees and Sadducees as the generation of vipers. John represents the beginning of a testing process that is identified when he taught that Jesus, who would follow him—would thoroughly purge His floor. Jesus added to the testing process of John, by including the judgment process, as He referenced the queen of Sheba and Nineveh. Judgment takes place in the fourth generation, and one class in the judgment manifests as serpents, for their father is the devil. Jesus added the issue of the fourth generation seeking a sign, when the sign was in plain sight.
Biz öňki makalada gadymy Ysraýylyň dört salgylanmasynyň arasynda “ýylanlaryň nesli” diýlip atlandyrylan nesil babatda ýarysyna çenli gelipdik. Matta ýazgysynda hem Ýahýa, hem-de Isa fariseýleri we sadduseýleri ýylanlaryň nesli diýip atlandyrýarlar. Ýahýa özüniň yzysüre geljek Isa Öz harmanyny doly arassalajakdygyny öwredende, synag işiniň başlangyjyny aňladýar. Isa Şeba şa aýalyna we Ninewe salgylanyp, höküm işini hem goşmak bilen, Ýahýanyň synag işine goşmaça many berdi. Hökmüň amala aşyşy dördünji nesilde bolup geçýär, hem-de hökümde bir topar ýylanlar hökmünde ýüze çykýar, çünki olaryň atasy iblisdir. Isa açyk-aýdyň görünýän alamatyň öňünde hem dördünji nesliň alamat gözleýändigi meselesini hem goşdy.
In Matthew twenty-three the “woes” upon the Pharisees and Sadducees are set forth, and the process of testing and judgment is again associated with the final generation. Chapter twenty-two prepares the setting of the woes of chapter twenty-three.
Matta ýigrimi üçde fariseýlere we saddukeýlere garşy aýdylan “waýlar” beýan edilýär, we synag hem-de höküm prosesi ýene-de soňky nesil bilen baglanyşdyrylýar. Ýigrimi ikinji bap ýigrimi üçünji bapdaky waýlaryň şertini taýýarlaýar.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?
Fariseýler bir ýere ýygnananlarynda, Isa olardan sorady: «Mesih barada näme pikir edýärsiňiz? Ol kimiň ogludyr?»
They say unto him, The Son of David.
Oňa: «Dawudyň Ogly» diýýärler.
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Ol olara şeýle diýýär: Onda Dawut Ruh arkaly Ony nähili Reb diýip atlandyrýar we şeýle diýýär: “Reb meniň Rebime diýdi: Men duşmanlaryňy seniň aýak astyň edýändigimçe, Meniň sagymda otur”? Eger Dawut Ony Reb diýip atlandyrýan bolsa, onda Ol nädip onuň ogly bolýar?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Şonda hiç kim Oňa bir söz bilen jogap berip bilmedi; şol günden beýläk hem hiç kim Oňa ýene sorag bermäge het edip bilmedi. Matta 22:41–46.
When the door closed to any further interaction, Jesus then sets forth eight woes in the following chapter. In verse thirteen the woe is for shutting the doors to the kingdom of heaven. It is from Heaven’s doors that the latter rain is poured out. The eight woes are about those who profess to open the door which no man can open and close the door which no man can close. In vision, Sister White was shown those who did not follow Christ into the Most Holy Place sending their prayers to the empty holy place where Satan, pretending to be Christ, led them to believe everything was OK. They had re-opened the holy place, and closed the Most Holy Place.
Islendik özara gatnaşyga gapy ýapylanda, Isa soňraky bapda sekiz «waýy» beýan edýär. On üçünji aýatda waý asman patyşalygynyň gapylaryny ýapýanlar üçindir. Soňky ýagmyr asman gapylaryndan dökülip berilýär. Şol sekiz waý, hiç kimiň açyp bilmejek gapysyny açýandyklaryny we hiç kimiň ýapyp bilmejek gapysyny ýapýandyklaryny ykrar edýänler hakyndadyr. Görnüşde Uýam Waýta, Mesih bilen bile Iň Mukaddes Ýere girmedikleriň, öz doga-dileglerini boş mukaddes ýere iberýändikleri görkezildi; ol ýerde Şeýtan, özüni Mesih ýaly görkezmek bilen, olary hemme zadyň tertiplidigine ynandyrýardy. Olar mukaddes ýeri gaýtadan açyp, Iň Mukaddes Ýeri bolsa ýapypdylar.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Köp adamlar Mesihi ret etmekde we haça çüýlemekde ýehudylaryň tutan ýoluna elhençlik bilen garaýarlar; we Ony masgaraçylykly süteme duçar eden taryhy okaýarkalar, özleriniň Ony söýýändiklerini, Petrus ýaly Ony inkär etmejekdiklerini ýa-da ýehudylar ýaly Ony haça çüýlemezdiklerini pikir edýärler. Emma ähli adamlaryň ýüreklerini okaýan Hudaý olaryň Isaga duýýandyklaryny ykrar eden şol söýgüsini synagdan geçirdi. Bütin asman birinji perişdäniň habarynyň nähili kabul edilendigine iň çuň gyzyklanma bilen syn etdi. Emma Isany söýýändiklerini ykrar eden, haç hakdaky hekaýany okaýarkalar gözýaş dökenleriň köpüsi Onuň gelşi baradaky hoş habary masgaraladylar. Olar habary şatlyk bilen kabul etmegiň deregine, ony bir aldanma diýip yglan etdiler. Olar Onuň zühur etmegini söýenleri ýigrenip, olary ýygnaklardan çykardylar. Birinji habary ret edenler ikinjiden peýda alyp bilmediler; olary ýarygije nidasydan-da peýda ýokdy, çünki ol nida olary iman arkaly Isa bilen bilelikde asman mukaddesgähiniň iň mukaddes ýerine girmek üçin taýýarlamalydy. Öňki iki habary ret etmek bilen, olar öz düşünjelerini şeýlebir garaňkylandyrdylar welin, iň mukaddes ýere barýan ýoly görkezýän üçünji perişdäniň habaryndaky hiç bir ýagtylygy görüp bilmeýärler. Men gördüm: ýehudylar Isany haça çüýlänleri ýaly, at boýunça ýygnaklar hem bu habarlary haça çüýläpdirler; şonuň üçin olaryň iň mukaddes ýere barýan ýol barada hiç bir bilimi ýokdur, we olar Isanyň ol ýerdeki şepagatyndan peýda alyp bilmezler. Biderek gurbanlyklary hödürlän ýehudylar ýaly, olar hem Isa taşlap giden bölüme öz biderek dogalaryny hödürleýärler; we bu aldanma hoşal bolan Şeýtan dini sypata girip, özüni mesihçi diýip ykrar edýän bu adamlaryň pikirlerini özüne gönükdirýär, öz güýji, alamatlary we ýalan mugjyzalary bilen işläp, olary öz toruna berkidýär.” Irki Ýazgylar, 258–261.
Verse fourteen is a woe for devouring widows houses and long prayers. Verse fifteen’s woe is for making their converts twice as mush the children of hell as they were. Verses sixteen through twenty-two the wicked are swearing by the temple.
On dördünji aýat, dullaryň öýlerini ýuwudyp, uzyn doga edýänlere degişli hasratdyr. On bäşinji aýatyň hasraty bolsa, öz dinine geçirenlerini özlerinden iki esse dowzah ogullary etmeklerinedir. On altynjy aýatdan ýigrimi ikinji aýada çenli, erbetler ybadathana bilen ant içýärler.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Bular Uayt uýjäniň sözleri däl, eýsem Rebbiň sözleridir, hem-de Onuň ilçisi olary maňa, size bermek üçin berdi. Hudaý sizi mundan beýläk Oňa garşy ugurda iş etmezlige çagyrýar. Özlerini mesihçi diýip atlandyrýan, emma Şeýtanyň häsiýetlerini ýüze çykarýan, ruhda, sözde we amalda hakykatyň öňe gitmegine garşy durýan hem-de elbetde Şeýtanyň olary alyp barýan ýoluna eýerýän adamlar babatda köp görkezme berildi. Ýürekleriniň gatulygynda olar özlerine asla degişli bolmadyk we ulanmaly däl bolan häkimiýeti eýelediler. Beýik Mugallym şeýle diýýär: ‘Men agdararyn, agdararyn, agdararyn’. Battle Creekdäki adamlar: ‘Biz Rebbiň ybadathanasydyrys, Rebbiň ybadathanasydyrys’ diýýärler, emma olar adaty ot ulanýarlar. Olaryň ýürekleri Hudaýyň merhemeti bilen ýumşadylan we boýun egdirilen däldir.” Manuscript Releases, 13-nji tom, 222.
In verse twenty-three and twenty-four the woe is for neglecting justice, mercy and faithfulness. Verses twenty-five and twenty-six is about the pretention of cleaning the outside of the cup, but not the inside.
Ýigrimi üçünji we ýigrimi dördünji aýatlarda hasrat adalat, rehimdarlyk we wepadarlygy äsgermezlik etmek üçindir. Ýigrimi bäşinji we ýigrimi altynjy aýatlar käsäniň daşyny arassalaýan bolup görünmek, emma içini arassalamazlyk hakdadyr.
“‘We have this treasure,’ the apostle continued, ‘in earthen vessels, that the excellency of the power may be of God, and not of us.’ God could have proclaimed His truth through sinless angels, but this is not His plan. He chooses human beings, men compassed with infirmity, as instruments in the working out of His designs. The priceless treasure is placed in earthen vessels. Through men His blessings are to be conveyed to the world. Through them His glory is to shine forth into the darkness of sin.” Acts of the Apostles, 330.
“‘Biz bu hazynany,’ diýip, resul sözüni dowam etdirdi, ‘toýun gaplarda saklaýarys, güýç-kuwwatyň artykmaçlygynyň özümizden däl-de, Hudaýdandygyny görkezmek üçin.’ Hudaý Öz hakykatyny günäsiz perişdeler arkaly yglan edip bilerdi, emma bu Onuň meýilnamasy däldir. Ol Öz niýetleriniň amala aşyrylmagynda gural hökmünde ejizlik bilen gurşalan adamlary, ynsanlary saýlap alýar. Bahasyna ýetip bolmajak hazyna toýun gaplarda ýerleşdirilendir. Onuň bereketleri adamlar arkaly dünýä ýetirilmelidir. Onuň şöhraty olaryň üsti bilen günäniň garaňkylygyna saçmalydyr.” Resullaryň Işleri, 330.
Then verses twenty-seven and twenty-eight identifies the wicked as whitewashed tombs, connecting with Shebna of Isaiah chapter twenty-two where Shebna was exalting in the wonderful tomb he was making, but would never be in, for God was to cast him out of His mouth into a far field. The far field is represented by the tomb of the lying prophet of Bethel that led the disobedient prophet to be buried in the same tomb. Then the eighth woe says:
Soňra ýigrimi ýedinji we ýigrimi sekizinji aýatlar erbetleri akardylan mazarlar hökmünde kesgitleýär; bu Işaýa kitabynyň ýigrimi ikinji babyndaky Şebna bilen baglanyşýar, ol özüne gurdurýan ajaýyp mazary bilen ulalýardy, emma onuň içinde hiç wagt bolmajakdy, çünki Hudaý ony Öz agzyndan uzak meýdana zyňyp taşlamalydy. Uzak meýdan Beýteldäki ýalan pygamberiň mazary arkaly şekillendirilýär; şol ýalan pygamber boýun egmedik pygamberiň şol bir mazarda jaýlanmagyna sebäp boldy. Soňra sekizinji hasrat şeýle diýýär:
Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers.
Wah size, eý ýazgyçylar we fariseýler, ikiýüzlüler! Çünki siz pygamberleriň mazarlaryny gurýarsyňyz we dogruçylaryň guburlaryny bezäp, şeýle diýýärsiňiz: “Eger biz atalarymyzyň günlerinde ýaşan bolsakdyk, pygamberleriň ganyny dökmekde olar bilen gatnaşmazdyk.” Şeýlelik bilen, pygamberleri öldürenleriň perzentleridigiňize özüňiz özüňize şaýatlyk edýärsiňiz. Onda atalarymyzyň ölçegini dolduryň.
Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
Eý ýylanlar, eý ýylan nesli, dowzahyň höküm edilen jezasyndan nädip gutulyp bilersiňiz?
Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.
Şonuň üçin, ine, Men size pygamberleri, dana adamlary we kätipleri iberýärin; olaryň käbirini siz öldürersiňiz we haça çüýleýärsiňiz; käbirini bolsa sinagogalaryňyzda gamçylarsyňyz we şäherden-şähere yzarlarsyňyz; şeýlelikde, ýer ýüzünde dökülen ähli dogruçyl ganyň, dogruçyl Habylyň ganyndan başlap, ybadathana bilen gurbanlyk sypasynyň arasynda siziň öldüren Barahiýanyň ogly Zakarýanyň ganyna çenli, hemmesi siziň üstüňize gelsin.
Verily I say unto you, All these things shall come upon this generation. Matthew 23:29–36.
Dogrusyny aýdýaryn size: bu zatlaryň hemmesi şu nesliň başyna geler. Matta 23:29–36.
The serpents, who are the generation of vipers, are being judged in the passage. In the passage the judgment is not based upon the witnesses of the queen of Sheba and Ninevah, but by the blood of Abel to Zacharias. The fourth generation, who are vipers are judged by two witnesses from the external history of ancient Israel and two witnesses from the internal history of ancient Israel. Luke chapter three is the final of the four references to the vipers of the fourth and final generation and it is simply a parallel to Matthew chapter three. Four references that identify that during the final judgment of the house of God, during the fourth generation, one class will manifest their characters, as a sons and daughters of Satan, and the other class, as the sons and daughters of God. The testing process that begins the separation begins when the messenger who prepares the way for the Messenger of the Covenant lifts up his voice in the wilderness.
Geçelere meňzeýän ýylanlar nesli bolanlar, şol bölümde höküm edilýärler. Şol bölümde bu höküm Şeba şa aýalynyň we Ninewäniň şaýatçylygyna görä däl-de, Habylyň ganyndan Zakarýagä çenli bolan gana görä çykarylýar. Ýylanlar bolan dördünji nesil gadymy Ysraýylyň daşky taryhyndan iki şaýat we gadymy Ysraýylyň içki taryhyndan iki şaýat arkaly höküm edilýär. Luka kitabynyň üçünji bölümi dördünji we soňky nesliň ýylançalary barada bolan dört salgylanmanyň soňkusydyr we ol diňe Matta kitabynyň üçünji bölümine deňeşdirme bolup durýar. Hudaýyň öýüniň soňky höküminde, dördünji nesliň dowamynda, bir toparyň öz häsiýetlerini Şeýtanyň ogullary we gyzlary hökmünde, beýleki toparyň bolsa Hudaýyň ogullary we gyzlary hökmünde ýüze çykarjakdygyny kesgitleýän dört salgylanma bardyr. Aýrybaşgalanmagy başlan synag prosesi Ähtiň Ilçisi üçin ýoly taýýarlaýan habarçy çölde öz sesini göteren wagty başlanýar.
In the sacred weave of Scripture, names are not mere labels but whispered prophecies—second songs sung beneath history’s surface, revealing the heart of redemption. When the meanings of the descendants from Adam to Noah are organized into a statement, it produces a message that corresponds to the history represented by the genealogy. Adam means “man,” and Seth means “appointed.” Enosh means “mortal” (subject to death), and Kenan means “sorrow.” Through “the praise/blessing of God” (Mahalalel), Heaven would “come down” (Jared). Heaven came down as the “dedicated or anointed one” (Enoch), who proclaimed the judgment message through his son Methuselah (“when he dies, it shall be sent”). His death would be the climax of a “powerful” outpouring of the Holy Spirit, represented by Lamech (breath) joining Methuselah as the Midnight Cry joined the second angel. Methuselah was the second angel and Lamech the Midnight Cry that climaxed at the flood of Noah.
Mukaddes Ýazgylaryň mukaddes örüjiliginde atlar ýönekeý bellikler däl, eýsem taryhyň ýüzüniň astynda pyşyrdap aýdylýan pygamberliklerdir — gutulyşyň ýüregini açyp görkezýän ikinji aýdymlardyr. Adamdan Nuhyň döwrüne çenli nesilleriň atlarynyň manylary bir beýana düzülende, ol nesilşalygyň aňladýan taryhyna laýyk gelýän habary emele getirýär. Adam “adam” diýmekdir, Set bolsa “bellenen” diýmekdir. Enoş “ölümlidir” (ölüme tabyndyr), Kenan bolsa “gaýgy” diýmekdir. “Hudaýyň öwgi-alkyşy/ak patasy” (Mahalalel) arkaly Gök “inip gelerdi” (Ýared). Gök “bagyşlanan ýa-da mesh edilen biri” (Enoh) hökmünde indi; ol ogly Metuşelah (“ölende, iberiler”) arkaly höküm habaryny wagyz etdi. Onuň ölümi Mukaddes Ruhuň “kuwwatly” dökülmesiniň iň ýokary nokady bolardy; bu, Lamechiň (dem) Metuşelah bilen birleşmegi bilen şekillendirilýär, edil Gijäniň Ýarysynyň Çagyryşy ikinji perişde bilen birleşşi ýaly. Metuşelah ikinji perişdedi, Lamech bolsa Nuhuň topanynda iň ýokary nokadyna ýeten Gijäniň Ýarysynyň Çagyryşydy.
Distilled further, the names declare: “Man was appointed mortal, subject to sorrow and death, in consequence of the first Adam; but through the blessing of God, Christ dedicated Himself to come down, proclaiming judgment through His death on the cross, which followed by the powerful outpouring of the Holy Spirit.”
Has-da gysgaça jemlenende, bu atlar şeýle jar edýär: “Adam ilkinji Adamyň netijesinde ölümlilige, gaýgy-gama we ölüme boýun edilen bolup bellendi; emma Hudaýyň berekedi arkaly, Mesih Özüni aşak inmäge bagyşlady, haçdaky ölümi arkaly höküm yglan edip, munuň yzyny Mukaddes Ruhuň kuwwatly inmegi eýerdi.”
These ten names encapsulate the gospel message while tracing earth’s history from creation to the latter rain, culminating in the Second Coming. This symbolism, hidden in the names finds its counterpart in Revelation. Genesis presents the alpha genealogy, and Revelation 7’s 144,000 presents the omega fulfillment in the sealed remnant.
Bu on at hoş habaryň mazmunyny özünde jemlemek bilen, ýeriň taryhyny ýaradylşdan başlap soňky ýagşa çenli yzarlap, Ikinji Geliş bilen jemlenýär. Atlarda gizlenen bu simwolizm Ylhamda öz garşylygyny tapýar. Gelip çykyş alfa nesilşahyny hödürleýär, Ylham 7-däki 144,000 bolsa möhürlenen galyndyda omega berjaý edilişini görkezýär.
Judah means “praise,” Reuben means “behold, a son,” Gad means “good fortune/troop,” Asher means “happy/blessed,” and Naphtali means “wrestling.” Manasseh means “causing to forget,” Simeon means “hearing,” Levi means “joined/attached,” Issachar means “reward,” Zebulun means “honor/dwelling,” Joseph means “increase,” and Benjamin means “son of the right hand.”
Ýahuda “öwgü” diýmekdir, Ruwben “ine, bir ogul” diýmekdir, Gad “bagt/leşger” diýmekdir, Aşer “bagtly/ak pataly” diýmekdir, we Naftali “göreş” diýmekdir. Manaşşe “ýatdan çykarmaga sebäp bolmak” diýmekdir, Şimegön “eşitmek” diýmekdir, Lewi “birikdirilen/ýapyşdyrylan” diýmekdir, Ysakar “sylag” diýmekdir, Zebulun “hormat/mesgen” diýmekdir, Ýusup “artmak” diýmekdir, we Benýamin “sag eliň ogly” diýmekdir.
Those who follow the Lion of the tribe of Judah are the sons of God, blessed with good fortune as they pass through a testing process of wrestling with God as Jacob did. Through this struggle, their sins are forgotten in the sanctification process produced by hearing God’s Word, which in turns attaches them to Christ in a covenant relationship. Their reward is to dwell honorably with Christ on His throne, seated in heavenly places as God uses them to increase His kingdom—calling the great multitude out of Babylon as sons of His right hand.
Ýahuda taýpasynyň Arslanynyň yzyna eýerýänler, Ýakubyň edişi ýaly Hudaý bilen göreşmegiň synagyndan geçip, bagtly ykbal bilen mübäreklenen Hudaýyň ogullarydyr. Bu göreş arkaly, Hudaýyň Sözüni eşitmekden döreýän mukaddesleniş işiniň dowamynda olaryň günäleri unudylýar; bu bolsa olary äht baglanyşygynda Mesihe berk baglaýar. Olaryň sylagy, Hudaý olaryň üsti bilen Öz Patyşalygyny giňeldip, Beýik Köpçüligi Bawildan Öz sag eliniň ogullary hökmünde çagyrýan wagty, Mesihe bilelikde Onuň tagtynda hormat bilen ýaşamak, asman ýerlerinde oturmakdyr.
The six sons of Leah were Rueben, Judah, Simeon, Levi, Issachar and Zebulun. Her maid Zilpah, whose names means “a fragrant dropping,” had two sons—Gad and Asher. The two sons of Rachel were Joseph and Benjamin. Rachel’s maid Bilhah means “shy or timid” and her sons were Dan and Naphtali. Prophetically the genealogy here provides several lines to consider. Unlike the alpha and ten generations in Genesis chapter five, the omega has twelve descendants, with its own specific prophetic variables. In the one hundred and forty-four thousand, Dan is not mentioned and Manasseh replaced his brother Ephraim.
Leýanyň alty ogly Ruwben, Ýahuda, Şimyon, Lewi, Yssahar we Zebulun boldy. Adynyň manysy “hoşboý ysly damja” bolan onuň gyrnagy Zilpanyň iki ogly bardy — Gad we Aşer. Raheliň iki ogly Ýusup we Benýamin boldy. Raheliň gyrnagy Bilhanyň ady “utanjaň ýa-da çekinjeň” diýmegi aňladýar, onuň ogullary bolsa Dan we Naftali boldy. Pygamberlik taýdan bu ýerdäki nesil daragty göz öňünde tutulmaly birnäçe ugurlary berýär. Gelip çykyş kitabynyň bäşinji babyndaky alfa we on nesilden tapawutlylykda, omega on iki nesilden ybarat bolup, özüne mahsus pygamberlik üýtgeýjilerine eýedir. Ýüz kyrk dört müňüň içinde Dan agzalmaýar, onuň dogany Efraýymyň ýerine bolsa Manaşi goýlupdyr.
Genesis’ alpha genealogy aligns with Revelation’s omega genealogy, for Genesis identifies Christ’s divine work in salvation, and Revelation identifies those who in the omega fulfillment of that alpha prophecy, perfectly fulfill the very promise and prophecy set forth in the alpha prophecy.
Gelip çykyş kitabyndaky alfa nesil şejeresi Ylham kitabyndaky omega nesil şejeresi bilen gabat gelýär, çünki Gelip çykyş Mesihiň gutulyşdaky ylahy işini görkezýär, Ylham bolsa şol alfa pygamberliginiň omega taýdan ýerine ýetmeginde, hut şol alfa pygamberliginde beýan edilen wada we pygamberligi kämil ýerine ýetirýänleri görkezýär.
The application of these two lines is often done by the theologians, but never with the perspective of line upon line methodology. The two genealogies in Genesis and Revelation provide two witnesses that God speaks at a secondary level. One language is the written testimony as it is recorded, and a secondary line within that testimony is set forth at a symbolic level. The theologians typically go no further than the surface observations about the message conveyed through the meanings of names in Genesis and Revelation. They treat what they see as a novelty that speaks more about their own human wisdom, as evidenced to by their sanctimonious ability to see the metaphor within the meanings of the names. They never see the message set forth in the twelve sons of Ishmael. They don’t see correctly the genealogies of Jesus in Matthew and Luke. They don’t see the genealogies of the last seven kings of Judah, and the last seven kings of Israel, the first seven kings of Judah or the first seven kings of Israel.
Bu iki çyzygyň ulanylyşy köplenç ylahyýatçylar tarapyndan edilýär, emma hiç wagt “çyzyk üstüne çyzyk” usulynyň nukdaýnazary bilen edilmeýär. Gelip çykyş we Ylham kitaplaryndaky iki nesilşejere, Hudaýyň ikinji derejeli bir gatlakda gepleýändigine iki şaýatlyk berýär. Dilleriň biri ýazylan we hasaba alnan şaýatlykdyr, şol şaýatlygyň içindäki ikinji bir çyzyk bolsa nyşanlaýyn derejede ýüze çykarylýar. Ylahyýatçylar, adatça, Gelip çykyşda we Ylhamda atlaryň manylarynyň üsti bilen ýetirilýän habara degişli ýüzleý synlardan aňryk geçmeýärler. Olar gören zatlaryny täsinlik hökmünde kabul edýärler; bu bolsa, atlaryň manylarynyň içindäki metaforany görmekde görkezen takwalyga çalym edýän başarnyklarynyň şaýatlyk edişi ýaly, olaryň öz adamçylyk paýhasy barada has köp zat aýdýar. Olar Ysmagylyň on iki oglunda beýan edilen habary asla görmeýärler. Olar Matta we Luka ýazgylaryndaky Isanyň nesilşejereini dogry görmeýärler. Olar Ýahudanyň soňky ýedi patyşasynyň, Ysraýylyň soňky ýedi patyşasynyň, Ýahudanyň ilkinji ýedi patyşasynyň ýa-da Ysraýylyň ilkinji ýedi patyşasynyň nesilşejereini hem görmeýärler.
When I am saying they don’t see, I mean if you ask Google if there are teachings about these genealogies, the answer is “yes,” to Genesis’s Adam to Noah, and “yes” to the one hundred and forty-four thousand. But do they apply the ten descendants of Abram in Genesis eleven in this fashion? No. Do they apply the genealogy of Cain and the genealogy of Seth? Yes, but so far from the actual meaning, that it is as if they are on another subject. They no doubt address the genealogies of Christ in Matthew and Luke, but once again, they miss the mark by a mile. Why does that matter, you ask? Because I intend to give an overview of these prophetic lines of genealogies, and I want to be clear from the outset that I am trying to identify the significance of the fourth generation as a symbol of biblical prophecy. The overview of these genealogies will help in that regard, but it would be negligence on anyone’s part, if they thought the simple summary of these things which shall follow, is all there is to understand about these lines of genealogies.
Men olaryň görmeýändiklerini aýdanymda, diýmek isleýän zadym şu: eger siz Google-dan bu nesil ýazgylary barada taglymatlaryň bardygyny sorasaňyz, „hawa“ diýen jogap alarsyňyz — Gelip çykyşdaky Adamdan Nuhy çenli nesil hatary barada hem, ýüz kyrk dört müň barada hem. Emma olar Gelip çykyş on birinji bapdaky Abramyň on neslini şu görnüşde ulanýarlarmy? Ýok. Olar Kabylyň nesil ýazgysyny we Şeýsiň nesil ýazgysyny ulanýarlarmy? Hawa, ýöne hakyky manydan şeýle bir uzakda, edil başga bir mowzuk barada gürrüň edýän ýalydyrlar. Olar, şübhesiz, Matta bilen Lukadaky Mesihiň nesil ýazgylaryna ýüzlenýändirler, emma ýene-de, nyşanadan örän daş düşýärler. Munuň näme ähmiýeti bar diýip soraýarsyňyzmy? Sebäbi men bu pygamberlik nesil hatarlarynyň umumy synyny bermekçi, we başdan-aýak düşnükli bolmagyny isleýärin: men dördünji nesli mukaddes kitabyň pygamberliginiň nyşany hökmünde onuň ähmiýetini kesgitlemäge synanyşýaryn. Bu nesil ýazgylarynyň umumy syny şol babatda kömek eder, ýöne kimdir biri mundan soň geljek bu zatlaryň ýönekeý jemlemesiniň şu nesil hatarlary barada düşünilmeli zatlaryň hemmesidir diýip pikir etse, bu onuň tarapyndan seresapsyzlyk bolardy.
After the genealogy of Adam to Noah, we find two lines of genealogies in chapters four and five of Genesis. Those two lines are represented by the descendants of Cain and the descendants of Seth. Unlike the genealogy of Adam to Noah which represented ten descendants, the line of Seth and Cain both identify eight descendants. For this reason, they are to be treated as two periods of four. Seth and Cain are covenant symbols, and Cain represents those who in Isaiah twenty-eight and twenty-nine, make a covenant of death, that is to be disannulled at the overflowing scourge. They are those who build their houses upon sand. Those who build upon the Rock, make a covenant of life as represented in first Peter, chapter two as those who have tasted that the Lord is good, and are the “chosen generation.” The “many” build upon the sand, but “few” are chosen.
Adamdan Nuh'a çenli nesil ýazgysyndan soň, Barlygyň dördünji we bäşinji baplarynda iki nesil ugry tapýarys. Şol iki ugur Kabylyň nesilleri we Setiň nesilleri bilen görkezilýär. Adamdan Nuh'a çenli bolan nesil ýazgysy on nesli aňladan bolsa-da, Setiň we Kabylyň ugry ikisi-de sekiz nesli görkezýär. Şol sebäpli olar dörtlük iki döwür hökmünde garalmalydyr. Set bilen Kabyl äht nyşanlarydyr, we Kabyl Işaýa ýigrimi sekiz we ýigrimi dokuzynjy baplarda ölüm ähtini edýänleri aňladýar; ol äht joşup gelýän bela bilen ýatyryljakdyr. Olar öýlerini gumuň üstünde gurýanlardyr. Gaýanyň üstünde gurýanlar bolsa, birinji Petrusyň ikinji babynda görkezilişi ýaly, Rebbiň ýagşydygyny dadyp görenler we “saýlanan nesil” hökmünde ýaşaýyş ähtini edýärler. “Köpler” gumuň üstünde gurýarlar, ýöne “azlar” saýlanypdyr.
Cain’s genealogy is a rebellious chord in the symphony of names, for the names represent human glory that is vain, leading to aimless wandering, after being smitten by heaven. Disregarding the warning Cain’s line professes a false divinity, cloaked in vengeful human power, represented by the arts of humanity, that forges an iron culture; beautiful, but violent, and barren of hope. That last statement is an overview of the message in the eight generations of Cain that is derived from the names.
Kabylyň nesil şejeresi atlaryň sazlaşygyndaky pitneçi bir owazdyr, çünki bu atlar asmandan urlandan soň maksatsyz sergezdanlyga alyp barýan biderek ynsan şöhratyny aňladýar. Duýduryşa parh goýman, Kabylyň urugy demirden medeniýeti ýasaýan, adamzadyň sungatlarynda beýan edilýän, ar alyjy ynsan güýji bilen bürenen galp ylahylygy ykrar edýär; ol owadan, emma zalymdyr we umytdan bihabar gurakdyr. Şol soňky jümle atlardan çykarylan Kabylyň sekiz neslindäki habaryň umumy synydyr.
Seth’s line answers Cain’s line with grace. In the human frailty that has been appointed to mankind, those who call on God will have their sorrow turned to praise as heaven descends. Faithfully walking the path that rises to glory, during a probationary period, until the cry of “hope,” brings rest, through waters of deliverance. That last statement is an overview of the message in the eight generations of Seth that is derived from the names.
Şet nesli, Kabil nesline lütufla karşılık verir. İnsanlığa takdir edilmiş olan beşerî zayıflık içinde, Tanrı’ya yakaranların kederi, göğün inişiyle övgüye dönüşecektir. “Umut” feryadı gelinceye dek, bir deneme süresi boyunca, yüceliğe yükselen yolda sadakatle yürümek, kurtuluş suları aracılığıyla huzur getirir. Bu son ifade, isimlerden çıkarılan Şet’in sekiz kuşağındaki mesajın bir özeti mahiyetindedir.
The reason for dividing the eight generations into two sets of four generations is established in the first step of the covenant, when the prophecy of bondage in Egypt is identified as 400 years and also that the 400 years, would end in the fourth generation. When Paul’s testimony is incorporated into the alpha covenant prophecy, it produces two periods of 215 years that were made up of four generations in each period. The eight generations, in the 430 years represents two periods of 215 years. The first period is represented by the good Pharaoh who knew Joseph. 215 years later, there was a new Pharaoh, that knew not Joseph. Then the next set of four generations began.
Sekiz nesli dörder nesilden oluşan iki kümeye ayırmanın sebebi, ahdin ilk adımında tesis edilir; orada Mısır’daki kulluk peygamberliği 400 yıl olarak tanımlanır ve ayrıca bu 400 yılın dördüncü nesilde sona ereceği bildirilir. Pavlus’un tanıklığı alfa ahdi peygamberliğine dâhil edildiğinde, her bir dönemde dört nesilden oluşan 215’er yıllık iki dönem ortaya çıkar. 430 yıl içindeki sekiz nesil, 215 yıllık iki dönemi temsil eder. İlk dönem, Yusuf’u tanıyan iyi Firavun ile temsil edilir. 215 yıl sonra ise Yusuf’u tanımayan yeni bir Firavun vardı. Sonra dört nesilden oluşan bir sonraki küme başladı.
Eight generations divided equally into two periods, distinctly marked as its own period of four generations, upholds applying the eight generations of Cain and of Seth in the same fashion. When that application is made, you have Seth’s eight generations aligned with Cain’s eight generations. Cain represents the many who receive the mark of the beast, and Seth represents the few who receive the seal of God. Cain is the sign of humanity, and Seth is the sign of humanity combined with Divinity in the context of the covenant of Noah, whereas; the line of Joseph and Moses is in the context of the covenant of Abram.
Öz döwrüniň aýratynlykda dört nesilden ybarat döwri hökmünde anyk bellenen iki döwre deň bölünen sekiz nesil, Kabylyň we Şetiň sekiz neslini hem şol bir tertipde ulanmagy tassyklaýar. Şol ulanylyş amala aşyrylanda, Şetiň sekiz nesli Kabylyň sekiz nesli bilen deňleşdirilýär. Kabyly ýyrtyjynyň nyşanyny kabul edýän köplügi, Şet bolsa Hudaýyň möhürini kabul edýän azlygy aňladýar. Kabyly adamzadyň nyşanydyr, Şet bolsa Nuhuň ähtiniň çäginde adamzadyň Ylahylyk bilen birleşen ýagdaýynyň nyşanydyr; emma Ýusubyň we Musanyň nesil ugry Ybraýymyň ähtiniň çägindedir.
Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word. An application of a genealogy that is not taken up by the theologians, is the genealogy of Ishmael, the symbol of Islam.
Soňra on birinji bapda saýlanan halkyň nesilşalygy Şemden Abrama çenli on at arkaly görkezilýär. On birinji bap Babel diňiniň hekaýasydyr, emma şol bir wagtda Ybraýymda şekillendirilýän saýlanan halkyň nesilşalygydyr hem. On birinji bap Hudaý bilen üç esse äht baglaşmaly bolan saýlanan bir halky tanyşdyrýar. Üçünji we soňky ädim ýigrimi ikinji bapdaky Yshagyň gurban edilmegi boldy. “On birinji” bap alfa başlangyjydyr, “ýigrimi ikinji” bap bolsa omega soňydyr. Atlaryň manysynda Hudaýyň sesini eşitmek üçin zerur bolan iman, Onuň Sözüniň sanlarynda Onuň sesini eşitmek üçin zerur bolan imandan hiç hili tapawutlanmaýar. Teologlar tarapyndan ele alynmaýan nesilşalygyň bir ulanylyşy, Yslamyň nyşany bolan Ysmagyň nesilşalygydyr.
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.
Şunlar Ysmagyl ogullarynyň atlarydyr, öz atlaryna görä, nesilleri boýunça: Ysmagylyň ilkinji ogly Nebajot; soň Kedar, Adbeel, Mibsam, Mişma, Duma, Massa, Hadar, Tema, Ýetur, Nafiş we Kedema. Bular Ysmagyl ogullarydyr, olaryň atlary hem şulardyr, şäherlerine we galalaryna görä; öz taýpalaryna görä on iki beg. Döreýiş 25:13–16.
When the definitions of these twelve names are set forth into a statement, it reads as, “Prophetically the descendants of Ishmael are a fruitful dark-skinned people that are renowned as warriors, but are grieved historically and prophetically on August 11, 1840 and thereafter on September 11, 2001. They are called the children of the east in biblical history. They originated from Arabia where the fragrant spices employed in the Hebrew sanctuary services are grown. The word “assassins” is derived from Islamic history and represents death that is brought about in silence. In the time of the Crusades Islam enclosed, encircled and besieged Catholic Europe, but their subsequent restraint marked the arrival of the refreshing of 1840 through 1844, and also from 9/11 through to the Sunday law crisis. The definitions of the twelve names of Ishmael’s sons are all represented in the previous statement by the bold-faced type.
Bu on iki adyň kesgitlemeleri bir beýana jemlenende, şeýle okalýar: “Pygamberlik taýdan Ysmagylyň nesilleri hasylly, goýy tenli, söweşijilikleri bilen meşhur halk bolup, emma taryhy hem pygamberlik taýdan 1840-njy ýylyň 11-nji awgustynda, soňra bolsa 2001-nji ýylyň 11-nji sentýabrynda we şondan soň hem hasrata batyrlandyrlar. Olar Mukaddes Kitap taryhynda gündogaryň çagalary diýlip atlandyrylýar. Olar Arapystandan gelip çykypdyrlar; ol ýerde ýewreý mukaddes ýer hyzmatlarynda ulanylýan hoşboý ysly zir-zibiller ösdürilip ýetişdirilýär. “Assassinler” sözi yslam taryhyndan gelip çykýar we dymyşlykda amala aşyrylýan ölümi aňladýar. Haçly ýörişleriň döwründe Yslam katolik Ýewropany gabady, töwerekleýin gurşady we gabawa aldy, ýöne olaryň soňraky saklanyşy 1840-dan 1844-e çenli bolan täzelenişiň gelendigini, şeýle hem 11-nji sentýabrdan başlap Ýekşenbe kanuny krizisine çenli bolan döwri alamatlandyrdy. Ysmagylyň ogullarynyň on iki adynyň kesgitlemeleri öňki beýanda goýy şrift bilen görkezilen sözleriň hemmesinde şöhlelendirilendir.”
The twelve names of the line of Ishmael represent thirteen, if you include Ishmael on the list. Thirteen is the symbolic number of “rebellion,” which is what Hagar did, that brought about Abraham allowing Hagar and Ishmael to be cast out. Paul uses that incident to describe the casting out of ancient Israel as God’s covenant people, at the same time that He was establishing a covenant with His Christian bride.
Yşmaýylyň nesliniň on iki ady, eger Yşmaýyly hem şol sanawa goşsaňyz, on üç bolýar. On üç «gozgalaňyň» nyşanlaýyn sanydyr; Hajar hem hut şony etdi, bu bolsa Ybraýymyň Hajary we Yşmaýyly kowup çykarmaga ýol bermegine getirdi. Pawlus şol wakany, Hudaýyň Äht halky hökmünde gadymy Ysraýyly kowup çykaryşyny, şol bir wagtyň özünde bolsa Öz hristian gelni bilen äht döredýändigini beýan etmek üçin ulanýar.
For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–31.
Çünki şeýle ýazylgandyr: Ybraýymyň iki ogly bardy, biri gyrnakdan, beýlekisi bolsa azat aýaldandy. Emma gyrnakdan bolan ten boýunça doguldy; azat aýaldan bolan bolsa wada boýunça doguldy. Bu zatlar göçme manydady; çünki bular iki ähtdir: biri Sina dagyndan bolup, gulçulyk üçin çaga dogurýandyr; bu Hajardyr. Çünki bu Hajar Arabystandaky Sina dagydyr we häzirki Ýerusalime laýyk gelýär; ol öz çagalary bilen birlikde gulçulykdadyr. Emma ýokardaky Ýerusalim azatdyr, ol hemmämiziň enämizdir. Çünki şeýle ýazylgandyr: “Şatlan, eý, çaga dogurmaýan önelgesiz; joşup çykyp gygyr, eý, dogum agyrysyny çekmeýän; çünki taşlanyp gidilen aýalyň çagalary äri bolan aýalyňkydan has köpdür.” Indi biz, doganlar, Yshak ýaly, wadanyň çagalarydyrys. Emma şol wagt ten boýunça doglan Ruh boýunça doglana yzarlama edişi ýaly, häzir hem şeýledir. Şeýle-de bolsa, Ýazgy näme diýýär? “Gyrnagy-da onuň ogluny-da kowup çykar; çünki gyrnagyň ogly azat aýalyň ogly bilen bile mirasdüşer bolmaz.” Şeýlelikde, doganlar, biz gyrnagyň däl-de, azat aýalyň çagalarydyrys. Galatýalylar 4:22–31.
Ishmael is a symbol of Islam, and Hagar, Ishmael’s mother is the symbol of the church of the covenant of death. Isaac is a symbol of Christianity, and Sarah is the symbol of the church of the covenant of life. For this reason, Ishmael had twelve sons, for twelve is a symbol of God’s covenant people, and Islam is a counterfeit of God’s covenant people.
Ysmagyl yslamyň nyşanydyr, Ysmagylyň enesi Hajjar bolsa ölüm ähtiniň ýygnagynyň nyşanydyr. Yshak hristiançylygyň nyşanydyr, Sara bolsa ýaşaýyş ähtiniň ýygnagynyň nyşanydyr. Şol sebäpden, Ysmagyl on iki ogully boldy, çünki on iki san Hudaýyň äht halkynyň nyşanydyr, yslam bolsa Hudaýyň äht halkynyň galp meňzeşidir.
There are two genealogies for Christ in the gospels. One in Matthew and another in Luke.
Hoş Habarlarda Mesih üçin iki nesil daragty bar: biri Matta-da, beýlekisi bolsa Luka-da.
And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Matthew 1:16–18.
Ýakup Merýemiň adamsy Ýusuby dünýä indirdi; Isanyň dünýä inşi hem şol Merýemden boldy; Isa Mesih diýlip atlandyrylýar. Şeýlelikde, Ybraýymdan Dawuda çenli ähli nesiller on dört nesildir; Dawutdan Wawilona sürgün edilmegine çenli on dört nesildir; Wawilona sürgün edilmeginden Mesihe çenli hem on dört nesildir. Isa Mesihiň dünýä inişi bolsa şeýle boldy: Onuň enesi Merýem Ýusuba nikalanyp goýlandy, ýöne olar bile bolmazdan öň, onuň Mukaddes Ruhdan göwreli bolandygy belli boldy. Matta 1:16–18.
Matthew’s genealogy identifies three equal periods of fourteen which make up one period of forty-two. Christ is the omega of covenant history in relation to Moses as the alpha of covenant history. Moses prophesies that Christ would be “like unto himself.” Moses had three periods of forty years in his one-hundred-and-twenty-year life. Each forty-year period of Moses’ life, when placed line upon line, concludes at Kadesh, a symbol of 1863 and the Sunday law. Christ’s three periods end at David, the captivity in Babylon and Christ confirming the covenant with His blood at the cross. David represents the lifting up of the church triumphant at the Sunday law, and the second line identifies the foolish virgins being carried to Babylon, at the Sunday law. The third period ends at the cross, which once again, typifies the Sunday law where Christ confirms Abraham’s covenant with the one hundred and forty-four thousand and Noah’s covenant with the great multitude.
Matta tarapyndan berlen nesil daragty kyrk ikilik bir döwri emele getirýän on dörtlük üç deň döwri görkezýär. Äht taryhynda Mesih, äht taryhynyň alfasy bolan Musa bilen baglanyşykda omegadyr. Musa Mesihiň “özüne meňzejekdigini” pygamberlik edýär. Musa öz ýüz ýigrimi ýyllyk ömründe kyrk ýyldan ybarat üç döwri başdan geçirdi. Musanyň durmuşynyň her bir kyrk ýyllyk döwri, setir üstüne setir goýlanda, 1863 ýylyň we ýekşenbe kanunynyň nyşany bolan Kadeşde tamamlanýar. Mesihiň üç döwri bolsa Dawutda, Babil ýesirliginde we Mesihiň haçda Öz gany bilen ähti tassyklamagynda tamamlanýar. Dawut, ýekşenbe kanunynda ýeňiji ýygnagyň ýokary galdyrylmagyny aňladýar, ikinji setir bolsa, ýekşenbe kanunynda akylsyz gyzlaryň Babil'e alnyp gidilişini görkezýär. Üçünji döwür haçda tamamlanýar; bu bolsa ýene-de, Mesihiň ýüz kyrk dört müň bilen Ybraýymyň ähtini we uly köpçülik bilen Nuhuň ähtini tassyklaýan ýekşenbe kanunynyň öňden görkezilmesidir.
What can be understood when these two lines are laid over the top of one another is amazing. Moses’ one hundred and twenty years connects with Noah’s 120 years, and Christ’s forty-two generations connects with the antichrist reigning for forty-two symbolic months at the Sunday law.
Bu iki çyzyk biri-biriniň üstüne goýlanda, nämeleriň düşünilip bilinýändigi haýran galdyryjydyr. Musanyň ýüz ýigrimi ýyly Nuhuň 120 ýyly bilen baglanyşýar, Mesihiň kyrk iki nesli bolsa, ýekşenbe kanuny döwründe garşy Mesihiň simwoliki kyrk iki aýlyk höküm sürşi bilen baglanyşýar.
And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. Genesis 6:3.
Şeýle-de Reb şeýle diýdi: Meniň Ruhum adam bilen hemişelik göreşmez, çünki ol hem ten-dir; ýöne onuň günleri ýüz ýigrimi ýyl bolar. Gelip çykyş 6:3.
Along with the genealogy of Matthew, which emphasizes the covenant of Abraham, the genealogy of Christ, as set forth by Luke goes all the way to creation, thus emphasizing the covenant of life that Adam broke in Eden. Luke’s genealogy begins with Jesus, and goes backward through His genealogy all the way to Adam, who is identified as the son of God. The line ends with the perfect second Adam, and it begins with the perfect first Adam. From the first Adam unto the second Adam is set forth as 77 generations.
Ybraýymyň ähtine aýratyn ünsi çekýän Matta ýazan nesil daragty bilen birlikde, Luka tarapyndan beýan edilen Mesihiň nesil daragty ýaradylyşa çenli baryp ýetýär; şeýlelikde, Ol Erem bagynda Adamyň bozan ýaşaýyş ähdine ünsi çekýär. Lukanyň nesil daragty Isa bilen başlanýar-da, Onuň nesil ugruny yza tarap yzarlap, Hudaýyň ogly diýlip atlandyrylýan Adama çenli baryp ýetýär. Bu nesil ugry kämil ikinji Adam bilen tamamlanýar, we ol kämil ilkinji Adam bilen başlanýar. Birinji Adamdan ikinji Adama çenli 77 nesil görkezilýär.
The genealogies of Scripture represent lines of truth. We have just identified several that far exceed the necessary witnesses needed to establish a truth. The genealogical lines contain the voice of historical fulfillments and future predictions, and they contain the voice of Palmoni, the Wonderful Numberer of secrets, as the numerical enigmas which were placed within the lines provide a second voice. Those two voices are heard with another third voice, the voice of the Wonderful Linguist, who created and controls all things, including the names of people, places and things.
Mukaddes Ýazgylaryň nesil ýazgylary hakykatyň ugurlaryny aňladýar. Biz ýaňy bir hakykaty berkitmek üçin zerur bolan şaýatlaryň sanyndan has-da artyk bolan birnäçesini kesgitledik. Nesil ugurlary taryhy amala aşmalaryň we geljekki öňünden aýdylmalaryň sesini özünde saklaýar, şeýle hem olaryň içinde ýerleşdirilen sanly syrlar ikinji bir ses berýändigi üçin, olar syrlaryň Gudratly Sanaýjysy bolan Palmoniniň sesini hem özünde saklaýar. Şol iki ses bilen birlikde ýene üçünji bir ses hem eşidilýär: ähli zatlary, şol sanda adamlaryň, ýerleriň we zatlaryň atlaryny ýaradan we dolandyrýan Gudratly Dilçiniň sesi.
When John turned to see the voice behind him, it was as the voice of many waters, and when Daniel had the same vision, His voice was the voice of a multitude. The surface message of the Scriptures, as well as the names found with the message, and also the numbering within the message are three voices in one passage. When you take a line with the three voices and lay it over the top of a parallel line, three voices become many voices.
Ýahýa yzyna bakyp, öz yzyndaky sesi görmekçi bolanda, ol ses köp suwlaryň sesi ýalydy; Danyýel hem şol bir görnüşi görende, Onuň sesi mähelläniň sesi ýalydy. Mukaddes Ýazgylaryň ýüzleý habary, şol habaryň içinde duş gelýän atlar, şeýle-de habaryň içindäki sanlaýyn tertip — bularyň ählisi bir parçanyň içinde üç sesdir. Sen üç sesi özünde jemleýän bir setiri oňa gabat gelýän beýleki bir setiriň üstüne goýanyňda, üç ses köp seslere öwrülýär.
And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Revelation 19:5, 6.
Soňra tagtdan şeýle bir ses çykdy: «Gulak asyň, eý ähli hyzmatkärleri Onuň, Ondan gorkýanlar, kiçi hem uly, Hudaýymyzy wasp ediň». Men hem uly bir jemagatyň sesine meňzeş, köp suwlaryň sesine meňzeş we güýçli ýyldyrymlaryň gürrüldisine meňzeş bir ses eşitdim; olar şeýle diýýärdiler: «Alleluýa! Çünki Gudratyçäksiz Reb Hudaý höküm sürýändir». Ylham 19:5, 6.
Some of the most significant genealogies are found in the kings of Israel. The first seven kings of Israel, the northern kingdom, end with Ahab, Jezebel and Elijah, thus representing the Sunday law. The line of the last seven kings of the northern tribes, begins at the Sunday law and ends at the close of human probation, when Michael stands up in Daniel 12. The first seven kings of Judah illustrate the history from the Sunday law until Michael stands up, and the last seven kings identify the history that leads to the Sunday law. Two genealogical lines, both possessing an alpha history and an omega history. The alpha history is the period of 9/11 unto the Sunday law, and the omega period is the Sunday law until the close of probation. The first seven kings of Israel, align with the last seven kings of Judah; and the last seven kings of Israel, align with the first seven kings of Judah.
Iý möhüme eýe bolan nesil daragty sanawlarynyň käbiri Ysraýylyň patyşalarynda duş gelýär. Demirgazyk patyşalygy bolan Ysraýylyň ilkinji ýedi patyşasy Ahap, Izebel we Ylýas bilen tamamlanýar; şeýlelikde olar Ýekşenbe kanunyny aňladýar. Demirgazyk tireleriniň soňky ýedi patyşasynyň ugry Ýekşenbe kanunyndan başlanýar we Ynsan üçin synag möhletiniň tamamlanmagyna, ýagny Daniel 12-de Mikaýyl aýaga galan pursata çenli baryp ýetýär. Ýahudanyň ilkinji ýedi patyşasy Ýekşenbe kanunyndan Mikaýyl aýaga galýança bolan taryhy suratlandyrýar, soňky ýedi patyşa bolsa Ýekşenbe kanunyna alyp barýan taryhy kesgitleýär. Iki nesil daragty ugry bar, olaryň ikisinde-de alfa taryhy we omega taryhy bardyr. Alfa taryhy 9/11-den Ýekşenbe kanunyna çenli bolan döwürdir, omega döwri bolsa Ýekşenbe kanunyndan synag möhletiniň tamamlanmagyna çenli dowam edýär. Ysraýylyň ilkinji ýedi patyşasy Ýahudanyň soňky ýedi patyşasy bilen gabat gelýär; Ysraýylyň soňky ýedi patyşasy bolsa Ýahudanyň ilkinji ýedi patyşasy bilen gabat gelýär.
We will continue in the next article.
Indiki makalada dowam ederis.
“Be Steadfast Unto the End
“Soňa çenli berk duruň”
“[Revelation 1:1, 2, quoted.] The whole Bible is a revelation; for all revelation to men comes through Christ, and all centers in him. God has spoken unto us by His Son, whose we are by creation and by redemption. Christ came to John exiled on the Isle of Patmos to give him the truth for these last days, to show him that which must shortly come to pass. Jesus Christ is the great trustee of divine revelation. It is through him that we have a knowledge of what we are to look for in the closing scenes of this earth’s history. God gave this revelation to Christ, and Christ communicated the same to John.
“[Ylham 1:1, 2, sitata getirildi.] Bütin Mukaddes Ýazgy bir ylhamdyr; çünki ynsanlara gelýän her bir ylham Mesihiň üsti bilen gelýär, we hemmesi Onda jemlenýär. Hudaý Öz Oglunyň üsti bilen bize sözledi; biz ýaradylmak bilen-de, gutarylyş bilen-de Onuňkydyrys. Mesih Patmos adasynda sürgünde bolan Ýohannanyň ýanyna gelip, oňa şu ahyrky günler üçin hakykaty bermek, tizden bolup geçmeli zatlary görkezmek üçin geldi. Isa Mesih ylahy ylhamyň beýik ynanylan sakçysydyr. Ýeriň taryhynyň jemleýji sahnalarynda nämä garaşmalydygymyzy bilmekligi biz Onuň üsti bilen alýarys. Hudaý bu ylhamy Mesihe berdi, Mesih hem şony Ýohanna ýetirdi.”
“John, the beloved disciple, was the one chosen to receive this revelation. He was the last survivor of the first chosen disciples. Under the New Testament dispensation he was honored as the prophet Daniel was honored under the Old Testament dispensation.
“Eziz şägirt Ýahýa bu ylhamy almaga saýlanyp alnan adamdy. Ol ilkinji saýlanan şägirtleriň iň soňky diri galanydy. Täze Äht döwründe oňa Köne Äht döwründe Danyýel pygambere görkezilen hormat ýaly hormat görkezildi.
“The instruction to be communicated to John was so important that Christ came from heaven to give it to His servant, telling him to send it to the churches. This instruction is to be the object of our careful and prayerful study; for we are living in a time when men who are not under the teaching of the Holy Spirit will bring in false theories. These men have been standing in high places, and they have ambitious projects to carry out. They seek to exalt themselves, and to revolutionize the whole showing of things. God has given us special instruction to guard us against such ones. He bade John write in a book that which should take place in the closing scenes of this earth’s history.
Ýahýa ýetirilmegi tabşyrylan görkezme şeýle bir möhüm eken welin, Mesih ony Öz hyzmatkäriňe bermek üçin gökden geldi we oňa muny ýygnaklara ibermegi tabşyrdy. Bu görkezme biziň seresaply we doga bilen edilýän öwrenişimiziň obýekti bolmalydyr; çünki biz Mukaddes Ruhuň taglymy astynda bolmadyk adamlaryň ýalan nazaryýetleri getirjek döwründe ýaşaýarys. Bu adamlar ýokary orunlarda durup geldiler, we amala aşyrmaly şöhratparaz meýilnamalary bar. Olar özlerini beýgeltmäge hem-de zatlaryň bütin görünişini düýpgöter özgertmäge çalyşýarlar. Hudaý bizi şeýle adamlardan goramak üçin bize ýörite görkezme berdi. Ol Ýahýa ýer ýüzüniň taryhynyň jemleýji sahnalarynda bolup geçmeli zatlary bir kitaba ýazmagy buýurdy.
“After the passing of the time, God entrusted to His faithful followers the precious principles of present truth. These principles were not given to those who had had no part in the giving of the first and second angel’s messages. They were given to the workers who had had a part in the cause from the beginning.
“Wagtyň geçmeginden soň, Hudaý häzirki hakykatyň gymmatly ýörelgelerini Öz wepaly yzyna eýerijilerine ynandy. Bu ýörelgeler birinji we ikinji perişdäniň habarlarynyň berilmegine hiç hili gatnaşmadyk adamlara berilmedi. Olar başdan bäri bu işe gatnaşan işgärlere berildi.
“Those who passed through these experiences are to be as firm as a rock to the principles that have made us Seventh-day Adventists. They are to be workers together with God, binding up the testimony and sealing the law among His disciples. Those who took part in the establishment of our work upon a foundation of Bible truth, those who know the waymarks that have pointed out the right path, are to be regarded as workers of the highest value. They can speak from personal experience regarding the truths entrusted to them. These men are not to permit their faith to be changed to infidelity; they are not to permit the banner of the third angel to be taken from their hands. They are to hold the beginning of their confidence firm unto the end.
Bu başdan geçirenler, bizi Ýedinji günki Adwentistler eden ýörelgelere gaýa kimin berk bolmalydyrlar. Olar Hudaý bilen bile işleşýän işgärler bolup, şaýatlygy daňyp, Onuň şägirtleriniň arasynda kanuny möhürlemelidirler. Işimiziň Mukaddes Kitabyň hakykaty binýady üstünde esaslandyrylmagyna gatnaşanlar, dogry ýoly görkezip gelen ýol belgilerini bilýänler, iň ýokary gymmatly işgärler hökmünde kabul edilmelidirler. Olar özlerine ynanylan hakykatlar barada şahsy tejribeden sözläp bilerler. Bu adamlar öz imanynyň ynamsyzlyga üýtgedilmegine ýol bermeli däldirler; olar üçünji perişdäniň baýdagynyň öz ellerinden alnyp gidilmegine ýol bermeli däldirler. Olar öz ynamynyň başlangyjyny ahyra çenli berk saklamalydyrlar.
“The Lord has declared that the history of the past shall be rehearsed as we enter upon the closing work. Every truth that He has given for these last days is to be proclaimed to the world. Every pillar that He has established is to be strengthened. We cannot now step off the foundation that God has established. We cannot now enter into any new organization; for this would mean apostasy from the truth.
Reb öňki taryhyň jemleýji işe girişenimizde ýatladyljakdygyny yglan etdi. Onuň soňky günler üçin beren her bir hakykaty dünýä yglan edilmelidir. Onuň berkiten her bir sütüni berkidilmelidir. Biz indi Hudaýyň esaslandyran binýadyndan ýüz öwrüp bilmeris. Biz indi hiç bir täze gurama girip bilmeris; çünki bu hakykatdan dänmek diýmek bolar.
“The medical missionary work needs to be purified and cleansed from everything that would weaken the faith of believers in the past experience of the people of God. Eden, beautiful Eden, was degraded by the introduction of sin. There is need now to rehearse the experience of the men who acted a part in the establishment of our work at the beginning.
Lukmançylyk missionerlik işi Hudaý halkynyň geçmişdäki tejribelerine imanlylaryň ynanjyny gowşadyp biljek ähli zatlardan arassalanyp, päklenmelidir. Gözel Ýeden, owadan Ýeden, günäniň girizilmegi bilen peseldildi. Indi işimiziň başynda esaslandyrylmagynda paý alan adamlaryň tejribesini gaýtadan ýatlatmak zerurdyr.
“From time to time we read the death notices of the great men of the world. Their time came suddenly, as in a moment. Many, supposed to be in good health, die after a feast, or after laying selfish plans for their own exaltation. The word goes forth, ‘He is joined to his idols; let him alone.’ This means that the Lord no longer guards him from harm. Sudden death comes, and what is his lifework worth? His life has been a failure. The tree falls because the power that has sustained it leaves it to its idolatrous sacrifice.
“Käte wagtlardan dünýäniň beýik adamlarynyň ölüm habarlaryny okaýarys. Olaryň wagty birden, edil bir pursatda gelýär. Köpüsi, özlerini gowy saglykda hasaplaýanlar hem, bir meýlisden soň ýa-da özleriniň beýgeldilmegi üçin nebsewür meýilnamalary düzüp bolandan soň ölýärler. Şu söz çykýar: ‘Ol öz butlaryna goşuldy; ony ýalňyz goýuň.’ Munuň manysy Rebbiň ony indi zyýandan goramaýandygydyr. Duýdansyz ölüm gelýär, onda onuň ömürboýy eden işi nämä durýar? Onuň ömri şowsuzlyk boldy. Agajy saklap duran güýç ony onuň butparaz gurbanlygyna terk edýändigi üçin agaç ýykylýar.
“Men and women are absorbed in searching for something to enjoy. They sell their souls for naught, and God withdraws His longsuffering forbearance. They are left to their choice.
Erkekler we aýallar lezzet aljak bir zady gözläp tapmaga bütinleý berlip gidýärler. Olar jansyz zat üçin öz janlaryny satýarlar, şonda-da Hudaý Öz sabyrly çydamlylygyny yzyna alýar. Olar öz saýlawlaryna tabşyrylýar.
“There are those who, while professing to believe present truth have degraded their faith and refused to walk in the light. Who will now lay aside their selfish, worldly principles? Who will now strive to realize the worth of the soul? What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Are you hungering and thirsting for the bread of life and the water of salvation? Do you realize the value of the souls for whom Christ died? Are those who are supposed to be Christians living up to their profession of faith? Are they conscious of the worth of the soul? Are they striving to purify their souls through obedience to the truth?” Manuscript Releases, volume 20, 150, 151.
“Häzirki hakykata ynanýandygyny ykrar edip hem, imanyny pese düşüren we ýagtylykda ýöremekden ýüz öwüren adamlar bar. Indi olaryň haýsysy öz bähbitçi, dünýäparaz ýörelgelerini bir gyra goýar? Indi haýsysy janyň gymmatyna düşünmäge çalyşar? Eger adam bütin dünýäni gazanyp, öz janyny ýitirse, oňa nähili peýda bar? Ýa-da adam öz janynyň deregine näme berer? Siz ýaşaýyş çöregine we gutulyş suwuna aç-suwsaýarsyňyzmy? Mesih ölen janlaryň gymmatyna düşünýärsiňizmi? Hristian hasap edilmeliler öz iman ykraryna laýyk ýaşaýarlarmy? Olar janyň gymmatyna düşünýärlermi? Olar hakykata boýun bolmak arkaly öz janlaryny päkleşdirmäge çalyşýarlarmy?” Manuscript Releases, volume 20, 150, 151.