We are identifying the twelve Messianic fulfillments in the book of Matthew, and aligning them with the waymarks of the one hundred and forty-four thousand. We have identified the birth of Christ, as the waymark of the time of the end, which begins every reformatory movement. The birth of Christ aligns with 1989, the time of the end for the one hundred and forty-four thousand. That waymark is always followed by a waymark where the message is put into the public arena, so the public can thereafter be held accountable.
Biz Matta kitabyndaky on iki Mesihçilik ýerine ýetirişini kesgitleýäris we olary ýüz kyrk dört müňüň ýol belgileri bilen utgaşdyrýarys. Biz Mesihiň dogluşyny, her bir özgertme hereketini başlaýan ahyrzaman ýol belgisi hökmünde kesgitledik. Mesihiň dogluşy 1989-njy ýyl bilen, ýüz kyrk dört müň üçin ahyrzaman bilen utgaşýar. Şol ýol belgisine hemişe habaryň köpçüligiň öňüne çykarylýan bir ýol belgisi eýerýär, şondan soňra köpçülik jogapkär tutulyp bilinsin.
The second Messianic fulfillment was Christ’s parable teaching, which defines the methodology that is used to present the message that is formalized after the time of the end, when an increase of knowledge leads to a message for that peculiar generation. It was 1831 for the Millerites and 1996 for the movement of the one hundred and forty-four thousand. After the message is placed into the public domain, it is then empowered by a fulfillment of prophecy that marks the beginning of the testing process. That empowerment was August 11, 1840 for the Millerites and 9/11 for the one hundred and forty-four thousand.
Ikinji Mesihçilik ýerine ýetirilmesi Mesihiň tymsally öwredişi boldy; bu, bilimiň artmagy şol aýratyn nesil üçin bir habara getirende, ahyrzamanyň wagtyndan soň resmi görnüşe salynýan habary hödürlemekde ulanylýan usulyýeti kesgitleýär. Bu, Milleritler üçin 1831-nji ýyl, ýüz kyrk dört müňleriň hereketi üçin bolsa 1996-njy ýyl boldy. Habar jemgyýetçilik giňişligine çykarylandan soň, synag işiniň başlanmagyny belleýän pygamberligiň bir ýerine ýetirilmesi arkaly oňa güýç berilýär. Bu güýçlendiriş Milleritler üçin 1840-njy ýylyň 11-nji awgusty, ýüz kyrk dört müňler üçin bolsa 11-nji sentýabr boldy.
The Third Messianic Waymark is the Messengers of 9/11
Üçünji Mesihe degişli ýol belgisi 9/11-iň Habarçylarydyr.
And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. Matthew 2:23.
Ol gelip, Nasyra diýilýän bir şäherde ýaşady; pygamberleriň aýdany berjaý bolsun diýip: «Ol Nasyraly diýlip atlandyrylar». Matta 2:23.
Prediction
Çaklama
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots. Isaiah 11:1, Judges 13.
Ýeşiniň kökünden bir hasyl çykar, onuň köklerinden bir Şaha ösüp biter. Işaýa 11:1, Kazylar 13.
The root of the Hebrew word translated as “Branch,” is Netzer, which is also the root of Nazareth. The Branch comes from the slums of Nazareth.
“Şaha” diýip terjime edilen ýewreý sözüniň köki Netzerdir, ol Nazaret adynyň hem köküdür. Şaha Nazaretiň külhanalyklaryndan çykýar.
“The Lord will call young men from the humble walks of life into his service, just as he did when living in person on this earth. He passed by the learned rabbis, to choose as his first disciples humble, unlearned fishermen. He has workers whom he will call forth from poverty and obscurity. Engaged in the common duties of life, and clothed with coarse raiment, they are looked upon by men as of little worth. But they will become precious jewels, to shine brightly for the Lord. ‘They shall be mine, saith the Lord of hosts, in that day when I make up my jewels.’” Review and Herald, May 5, 1903.
“Reb ýaş ýigitleri durmuşyň pes gatlaklaryndan Öz hyzmatyna çagyrar, edil Özleri bu ýerde, ýer ýüzünde bedeni bilen ýaşan döwründe edişi ýaly. Ol ilkinji şägirtleri hökmünde saýlap almak üçin bilimli rabbylary geçip geçdi-de, pespäl, sowatsyz balykçylary saýlady. Onuň garyplykdan we näbelli ýagdaýdan çykaryp, çagyrjak işgärleri bar. Olar durmuşyň adaty borçlary bilen meşgul bolup, gödek geýim geýýärler; adamlar tarapyndan az gymmatly hasap edilýärler. Emma olar Reb üçin ýagty saçyp parlayan gymmatbaha daşlara öwrülerler. ‘Goşunlaryň Rebbi şeýle diýýär: Men Öz gymmatbaha daşlarymy düzýän şol günde, olar Meniňki bolar.’” Review and Herald, May 5, 1903.
The authority of the Holy Spirit, the authority of Sister White and the inspired endorsement of Jones and Waggoner were rejected in 1888, as Korah had done with the authority of Moses.
Mukaddes Ruhuň ygtyýary, Uýam Waýtyň ygtyýary hem-de Jons bilen Waggoneriň ylhamly tassyklamasy 1888-nji ýylda, Korahyň Musanyň ygtyýaryny ret edişi ýaly, ret edildi.
“Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.” The Great Controversy, 606.
“Şeýlelikde üçünji perişdäniň habary yglan ediler. Oňa iň uly güýç bilen berilmeli wagt ýakynlaşanda, Reb Öz hyzmatyna özlerini bagyş edenleriň pikirlerini ugrukdyryp, pesgöwünli gurallar arkaly iş eder. Zähmetkeşler edebi okuw jaýlarynyň taýýarlygy arkaly däl-de, eýsem Onuň Ruhunyň ýag çalşy arkaly hünärli ediler. Iman we doga adamlary mukaddes yhlas bilen öňe çykmaga mejbur ediler we Hudaýyň özlerine berýän sözlerini yglan ederler. Wawilonyň günäleri äşgär ediler. Ybadathananyň dessurlaryny raýat häkimiýetiniň güýji bilen mejbury berjaý etdirmegiň elhenç netijeleri, spiritizmiň aralaşmalary, papalyk häkimiýetiniň gizlin, emma çalt ösüşi — bularyň hemmesiniň ýüzi açylar. Bu çynlakaý duýduryşlar arkaly halk oýandyrylar. Müňlerçe-müňler şeýle sözleri hiç haçan eşitmedik bolsalar-da, gulak salarlar. Haýran galyp, Wawilonyň asmandan özüne iberilen hakykaty ret edendigi, ýalňyşlary we günäleri sebäpli ýykylyp düşen ybadathanadygy baradaky şaýatlygy eşiderler. Halk öňki mugallymlaryna gyssagly sorag bilen baryp: “Bu zatlar şeýlemi?” diýende, ruhanylar olaryň gorkularyny köşeşdirmek we oýanan wyždany köşeşdirmek üçin rowaýatlary orta atarlar, ýumşak zatlary pygamberlik ederler. Emma köp adamlar diňe adamlaryň ygtyýary bilen kanagatlanmakdan ýüz öwrüp, açyk “Reb şeýle diýýär” diýen sözi talap edýändikleri sebäpli, halk köpçüliginiň ruhanylygy, gadymdaky fariseýler ýaly, öz ygtyýarynyň sorag astyna alynmagyna gahardan dolup, bu habary Şeýtandandyr diýip ýazgarar we günäni söýýän köpçülikleri ony yglan edýänleri masgaralamaga hem-de yzarlamaga küşgürer.” Beýik göreş, 606.
The stammering lips from the slums of Nazareth arrived at the “debate” of Isaiah twenty-seven.
Nazaretiň harabaçylyklaryndan çykan pelteklikli dodaklar Işaýanyň ýigrimi ýedinji babyndaky “jedel”e geldi.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. Isaiah 27:8.
Ol çykyp ösende, Sen ony ölçeg bilen jezalandyrarsyň; gündogar şemalynyň güni Ol Öz gazaply şemalyny saklar. Işaýa 27:8.
The “east wind” of Islam, represented as “the third woe,” and also “the angering of the nations” was released and immediately restrained on 9/11.
Yslamyň “üçünji waý” hökmünde, şeýle hem “milletleriň gahar-gazaba gelmegi” hökmünde şekillendirilýän “gündogar şemaly” 11-nji sentýabrda goýberildi we dessine saklanyp galdy.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Şol wagtda, halas ediş işi tamamlanmaga golaýlap barýarka, ýer ýüzüne bela-beterlik iner, milletler gazaplanyar, emma üçünji perişdäniň işine päsgel bermez ýaly saklanyp durarlar. Şol wagtda ‘soňky ýagyş’, ýagny Rebbiň huzuryndan gelýän täzeleniş geler; ol üçünji perişdäniň güýçli sesine kuwwat bermek we mukaddesleri soňky ýedi betbagtçylygyň döküljek döwründe berk durmaga taýýarlamak üçin geler.” Early Writings, 85.
Moses, Ellen White, A. T. Jones and E. J. Waggoner then took their position at 9/11 as the watchmen of Habakkuk chapter two, who asked what they will say during Isaiah’s “debate,” that begins when the east wind arrives. Isaiah says the “debate” is what purges the sins from God’s people.
Musa, Ellen Waýt, A. T. Jones we E. J. Waggoner soňra 9/11-de Habakkuk kitabyň ikinji babyndaky garawullar hökmünde öz orunlaryny eýelediler; olar gündogar şemaly gelende başlanýan Işaýanyň “çekişmesi” wagtynda näme diýjekdiklerini soradylar. Işaýa bu “çekişmäniň” Hudaýyň halkynyň günälerini arassalaýan zatdygyny aýdýar.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
Ol ony çykaryp goýberende, Sen onuň bilen ölçeg boýunça dawa edersiň; gündogar şemalynyň gününde Ol Öz gazaply şemalyny saklar. Şonuň üçin Ýakubyň etmişi päkleniler; onuň günäsini aýyrmagyň ähli miwesi şudur: ol gurbanlyk sypasynyň ähli daşlaryny döwlip pytran hek daşlary ýaly edende, mukaddes agaçlar we butlar dik durmaz. Işaýa 27:8, 9.
The “debate” over the latter rain being measured at 9/11, when Islam was released and then restrained, is how Jacob’s iniquities are removed, thus turning Jacob into Israel. The biblical transition of Jacob, a covenant representative man, unto Israel is identifying 1856, when the Philadelphian Millerite movement, became the Laodicean Millerite movement, that seven years later would become the Laodicean Seventh-day Adventist church. That transition in Millerite history identifies a waymark in the history of the one hundred and forty-four thousand when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. That transition point is when Jacob, meaning the supplanter, changes unto Israel, meaning the overcomer.
Yslam boşadylyp, soňra-da saklanyp galynan mahaly, soňky ýagşyň 9/11-de ölçenilendigi baradaky “jedel” Ýakubyň kanunsyzlyklarynyň nähili aýrylyp taşlanýandygyny görkezýär; şeýlelik bilen Ýakup Ysraýyla öwrülýär. Äht wekili bolan adam hökmünde Ýakubyň Injildäki Ysraýyla geçişi 1856-njy ýyly görkezýär; şol wagt Filadelfiýa Millerçi hereketi Laodikiýa Millerçi hereketine öwrüldi, we ýedi ýyldan soň ol Laodikiýa Ýedinji gün Adventistler ybadathanasyna öwrülerdi. Millerçi taryhyndaky şol geçiş bir ýüz kyrk dört müňüň taryhynda bir ýolbelgini görkezýär; şol ýerde bir ýüz kyrk dört müňüň Laodikiýa hereketi bir ýüz kyrk dört müňüň Filadelfiýa hereketine geçýär. Şol geçiş nokady, “aldaw bilen ornuny basyjy” manysyny berýän Ýakubyň, “ýeňiji” manysyny berýän Ysraýyla öwrülýän pursatydyr.
The “debate” purges Jacob’s iniquities and he becomes Israel the overcomer. Those represented as Israel overcome by the blood of the Word and the word of their testimony.
“Jedel” Ýakubyň etmiş günälerini arassalaýar, we ol ýeňiji bolan Ysraýyla öwrülýär. Ysraýyl hökmünde görkezilenler Sözüň gany we öz şaýatlyklarynyň sözi arkaly ýeňýärler.
And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.
Olar ony Guzynyň gany arkaly, hem-de öz şaýatlyklarynyň sözi arkaly ýeňdiler; olar ölüme çenli öz janlaryny söýmediler. Ylham 12:11.
The “word of their testimony” is the message that Habakkuk’s watchman asked to understand. It represents their sanctification and the blood of the Lamb, their justification.
“Olaryň şaýatlygynyň sözi” Habakkugyň garawulynyň düşünmäge isländigi habardyr. Bu olaryň mukaddeslenmesini we olaryň aklanmasy bolan Guzynyň ganyny aňladýar.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Men öz nöbet ýerimde duraryn, özümni diňiň üstünde goýaryn; Ol maňa näme diýjekdigini görmek üçin, hem-de käýelendigimde näme jogap berjegimi bilmek üçin garap duraryn. Habakguk 2:1.
The word “reproved” means “argued with,” and represents Isaiah’s “debate” that removes Jacob’s sins. The watchman in Habakkuk wants to know what his testimony is to be, and he is informed that Habakkuk’s tables are the message that would allow those who wished to read to run through the Scriptures and find the message of justification by faith. Habakkuk two clearly identifies the watchman at the end of the first four verses, as being in the class who are justified by faith.
“Paýyş edilen” sözi “jedelleşilen” diýen manyny berýär we Ýakubyň günälerini aýyrýan Işaýanyň “jedelini” aňladýar. Habakkukdaky garawul özüniň şaýatlygynyň nämeden ybarat bolmalydygyny bilmek isleýär, we oňa Habakkugyň tagtalarynyň okamak isleýänlere Mukaddes Ýazgylaryň içinden ylgap geçip, iman arkaly aklanma habaryny tapmaga mümkinçilik berjek habar bolandygy bildirilýär. Habakkuk 2 ilkinji dört aýatyň ahyrynda garawuly imanda aklananlaryň toparynda bolan hökmünde anyk görkezýär.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Ine, göwün göterilen adamyň jany öz içinde dogry däldir; emma dogruçyl öz imany bilen ýaşar. Habakuk 2:4.
The message upon those two tables are the old paths of Jeremiah. But when Jeremiah’s watchman sounded the trumpet, the class of rebels, whose souls are lifted up, refused to hear. They were the same class in the previous verse, who refused to walk in the old paths in order to find the rest and refreshing.
Şol iki tagtanyň üstündäki habar Ýeremiýanyň gadymy ýollarydyr. Emma Ýeremiýanyň garawulysy surnaý çalanda, janlary tekepbirlik bilen ýokary galdyrylan pitneçi synpy gulak asmakdan ýüz öwürdi. Olar öňki aýatda hem şol bir synpdy; dynçlygy we täzelenişi tapmak üçin gadymy ýollarda ýöremekden ýüz öwürenlerdi.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Reb şeýle diýýär: Ýollarda duruň, serediň, gadymy ýodalary soraň, ýagşy ýol nirede bolsa, şonda ýöräň, şonda janlaryňyz üçin rahatlyk taparsyňyz. Emma olar: “Biz ol ýolda ýöremez” diýdiler. Şeýle hem Men siziň üstüňize gözegçiler goýdum we: “Surnaý sesine gulak asyň” diýdim. Emma olar: “Biz gulak asmarys” diýdiler. Ýeremiýa 6:16, 17.
The watchmen that are set over God’s people at 9/11 were Moses, Ellen White, Jones and Waggoner, represented by Moses’ stammering lips, which was represented by his fear of speaking in the Egyptian language, a language that he had not used for forty years. In relation to all the Hebrews and the mixed multitude that came through the Red Sea with Moses, Moses was the guy with the foreign accent. His accent was the Nazarene accent. Peter also had his accent marked out.
9/11-da Hudaýyň halkynyň üstünde goýlan garawullar Musa, Ellen Waýt, Jons we Waggoner bolup, olar Musanyň peltekläp gürleýän dodaklary bilen nyşanlandyrylýar; bu bolsa onuň kyrk ýyllap ulanmandygy üçin Müsür dilinde geplemekden gorkusy bilen görkezilipdi. Gyzyl deňzinden Musa bilen bile geçen ähli ýewreýler hem-de garyşyk köpçülik bilen deňeşdirilende, Musa daşary ýurt aksenti bolan adamdy. Onuň aksenti Nazaret aksentidi. Petrusyň aksenti hem tanalýardy.
And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. Matthew 26:73.
Biraz wagtdan soň, şol ýerde duranlar gelip Petere diýdiler: «Sen hem, hakykatdanam, olardansyň; çünki gepleýşiň seni paş edýär». Matta 26:73.
In the debate of Peter’s history, he lied three times, and was distinguished in the debate by his accent, or his stammering tongue. One class in the debate asked God, “what am I to say in the debate.” They “see” the old paths and they “listen” to the sound of the trumpet. They see and hear, and when they finally “debate,” they overcome. The message to overcome in the latter days is represented as the Laodicean message. Unlike the Laodicean church, the Philadelphian church has no condemnation.
Petrusyň taryhyndaky jedelde ol üç gezek ýalan sözledi we öz şiwesi, ýagny peltekläp gepleýän dili bilen şol jedelde tanaldy. Jedeldäki bir topar Hudaýa: «Jedelde men näme aýtmaly?» diýip sorady. Olar gadymy ýollary “görýärler” we surnaýyň sesine “gulak asýarlar”. Olar görýärler hem eşidýärler, ahyrsoňy “jedele” girenlerinde bolsa, üstün çykýarlar. Ahyrky günlerde üstün çykmak baradaky habar Laodikýa habary hökmünde şekillendirilýär. Laodikýa ýygnagyndan tapawutlylykda, Filadelfiýa ýygnagynda hiç hili ýazgarmak ýokdur.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Ýeňiji edeni Men Öz Hudaýymyň ybadathanasynda sütün ederin, ol indi hiç haçan daşary çykmaz; men onuň üstüne Öz Hudaýymyň adyny, Öz Hudaýymyň şäheriniň adyny — gökden, Öz Hudaýym tarapyndan inýän täze Iýerusalimiň adyny — hem-de Öz täze adymy ýazaryn. Gulagy bolan, Ruhuň ýygnaklara näme diýýändigini eşitsin. Ylham 3:12, 13.
In spite of having no condemnation, the promise to Philadelphia is only for those “that overcome.” The Philadelphian church is contrasted with the Laodicean church, and it is distinguished by a class that needs to overcome, and a class that has overcame. The Philadelphian church is contrasted with the Laodicean church and the Laodicean church are the foolish virgins of Matthew 25.
Höküm edilmezligine garamazdan, Filadelfiýa berlen wada diňe “ýeňýänler” üçindir. Filadelfiýa ýygnagy Laodikiýa ýygnagy bilen garşy goýulýar we onda ýeňmeli bolan bir topar bilen ýeňip geçen bir topar tapawutlandyrylýar. Filadelfiýa ýygnagy Laodikiýa ýygnagy bilen garşy goýulýar, Laodikiýa ýygnagy bolsa Matta 25-däki akylsyz gyzlardyr.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Akylsyz gyzlar tarapyndan şekillendirilen Ybadathananyň ýagdaýy, şeýle hem Laodikiýa ýagdaýy hökmünde agzalýar.” Review and Herald, 19-njy awgust, 1890.
At 9/11, when the angel descended at the collapse of the Twin Towers, Jones and Waggoner began the presentation of the Laodicean message, and the debate of the latter rain began. Jeremiah’s trumpet message is the seventh trumpet, which is the third woe, which is Islam as identified in the old paths represented by the truths, ALL of the truths, represented upon Habakkuk’s 1843 and 1850 tables. The Laodicean message is the only hope of salvation, and the word salvation means healing. Whether Christ portrays Himself as knocking on the door of a Laodiceans’ heart, or promising the Laodicean that if they will make peace with Him, He will make peace with them, it is only the message of healing that is offered to a Laodicean Seventh-day Adventist.
9/11-de, Ekiz Minaralaryň çöküşi wagtynda perişde inende, Jones bilen Waggoner Laodikýä habarynyň beýan edilmegine başladylar we ahyrky ýagyş baradaky jedel başlandy. Ýeremiýanyň surnaý habary ýedinji surnaýdyr; ol üçünji waýdyr; ol hem Habakkugyň 1843 we 1850-nji ýyllardaky tablisalarynda görkezilen hakykatlar, ähli hakykatlar arkaly şekillendirilen köne ýollarda tanalşy ýaly, Yslamdyr. Laodikýä habary gutulyşyň ýeke-täk umydydyr, we “gutulyş” sözi şypa bermek diýmegi aňladýar. Mesih Özini Laodikýäniň ýüreginiň gapysyny kakýan hökmünde görkezsin bolsun, ýa-da Laodikýälylara eger Oňa ýaraşyk etseler, Ol hem olar bilen ýaraşyk etjekdigini wada bersin bolsun, Laodikýäly Ýedinji Gün Adventistine hödürlenýän zat diňe şypa habarydyr.
The Fourth Messianic Waymark is the Laodicean message of 9/11
Dördünji Mesihçi Ýol Görkezijisi 9/11-iň Laodikiýa habarydyr
That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses. Matthew 8:17.
Bu Işaýa pygamber arkaly aýdylan sözüň berjaý bolmagy üçindi: “Ol Özi biziň ejizliklerimizi aldy we kesellerimizi göterdi.” Matta 8:17.
Prediction
Çaklama
Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. Isaiah 53:4.
Hakykatdan-da, ol biziň gaýgylarymyzy öz üstüne aldy, we hasratlarymyzy göterdi; emma biz ony urulan, Hudaý tarapyndan jezalandyrylan we ezýet çekýän hasapladyk. Işaýa 53:4.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.
Laodikiýadaky ýygnagyň perişdesine ýaz: «Amen», wepaly hem hakykat şaýady, Hudaýyň ýaradylyşynyň başlangyjy şeýle diýýär: Seniň işleriňi bilýärin, sen ne sowuksyň, ne-de yssy; kaşki sen sowuk ýa-da yssy bolsadyň. Şeýlelikde, sen ilkiw ýaly bolanyň, ne sowuk, ne-de yssy bolanyň üçin, men seni agzymdan çykaryp taşlaryn.
Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:
Çünki sen: Men baýdyryn, mal-mülkde baýadym, hiç zada mätäçligim ýok diýýärsiň; emma özüňiň betbagt, nebsi agyr, garyp, kör we ýalaňaçdigiňi bilmeýärsiň.
I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.
Men saňa oda synagdan geçirilen altyny satyn almagy maslahat berýärin, baý bolmagyň üçin; we ak eşikleri, geýinmegiň üçin, hem-de ýalaňaçlygyň utanjy görünmez ýaly; we göreňdeç bolmagyň üçin gözüňe göz melhemini sürt.
As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.
Men söýýänlerimi ýazgarýaryn we terbiýeleýärin; şonuň üçin yhlasly boluň we toba ediň. Ine, Men gapynyň öňünde durup kakýaryn; eger kimdir biri Meniň sesimi eşidip, gapyny açsa, onuň ýanyna girerin, onuň bilen saçak başynda oturaryn, ol hem Men bilen. Ýeňiş gazanan adama Men Öz tagtymda Men bilen bile oturmaga rugsat bererin, edil Men hem ýeňip, Atamyň tagtynda Onuň bilen bile oturşum ýaly. Gulagy bolan, Ruhyň ýygnaklara näme diýýändigini eşitsin. Ylham 3:14–22.
The counsel to buy gold and white raiment and to anoint the eyes is the stated remedy for a condition that ends in eternal death, not just death. Whatever problems that the gold, raiment and anointing might remedy, those problems easily align with Christ taking our infirmities. John was incarcerated in Patmos for the Word of God and the testimony of Jesus, which is the Spirit of Prophecy. The Spirit of Prophecy is the remedy for Laodicea, and the healing properties of the Spirit of Prophecy were typified by Christ taking our infirmities and bearing our griefs.
Altyn, ak lybas we gözlere çalmak üçin melhem satyn almak baradaky maslahat diňe bir ölüm bilen däl, eýsem ebedi ölüm bilen tamamlanýan ýagdaý üçin görkezilen emdir, diňe ölüm üçin däl. Altynyň, lybasyň we göz melheminiň näme kynçylyklary bejerip biljekdigine garamazdan, şol kynçylyklar Mesihiň biziň ejizliklerimizi Öz üstüne alşy bilen aňsatlyk bilen gabat gelýär. Ýahýa Patmosda Hudaýyň Sözi we Isa baradaky şaýatlyk sebäpli tussag edilipdi; bu şaýatlyk pygamberlik Ruhudyr. Pygamberlik Ruhu Laodikiýa üçin emdir, hem-de Pygamberlik Ruhunyň şypa beriji häsiýetleri Mesihiň biziň ejizliklerimizi Öz üstüne alyp, hasratlarymyzy götermegi bilen öňden nusgalanyp görkezilipdi.
The only way for Christ to take are infirmities is if we open our heart door and allow the combination of His Divinity with our humanity. He takes our infirmities when He enters into our lives through the presence of the Holy Spirit. We open the door by accomplishing the remedy. The remedy that opens the heart is gold, white raiment and eye salve. The eye salve is the enlightenment of God’s Word that is only accomplished by the Holy Spirit. The Bible is a lamp unto our feet, and the light that lightens the pathway is the light of the Midnight Cry.
Mesihiň biziň gowşaklyklarymyzy Öz üstüne almagynyň ýeke-täk ýoly, ýüregimiziň gapysyny açyp, Onuň ylahylygynyň biziň ynsan tebigatymyz bilen birleşmegine ýol bermegimizdir. Ol Mukaddes Ruhuň huzury arkaly durmuşymyza girende, biziň gowşaklyklarymyzy Öz üstüne alýar. Biz gapyny derman serişdesini ýerine ýetirmek arkaly açýarys. Ýüregi açýan bu derman serişdesi altyn, ak geýim we göz melhemidir. Göz melhemi diňe Mukaddes Ruh arkaly amala aşýan Hudaýyň Sözüniň nurlandyrylmagydyr. Mukaddes Kitap aýaklarymyza çyradyr, ýoly ýagtyldýan nur bolsa Gijeki Nidananyň nurudyr.
Thy word is a lamp unto my feet, and a light unto my path. Psalms 119:105.
Sözüň aýaklarymyň öňünde çyra, ýoluma nurdur. Zebur 119:105.
When a Laodicean is counselled to anoint his eyes, he is to do so with the Word of God, which is a lamp, but as represented in the parable of the ten virgins, a lamp is useless without oil. The Laodicean’s have their Bibles, though generally not the King James Version, but they have not the oil of the Holy Spirit. The anointing of the Laodicean eyes is accomplished by a message that contains the presence of the Holy Spirit.
Laodikiýaly birine gözlerine melhem çalmak maslahat berilende, ol muny Hudaýyň Sözi bilen etmelidir; çünki bu Söz bir çyradyr, emma on gyz baradaky tymsalda görkezilişi ýaly, ýagsyz çyra peýdasyzdyr. Laodikiýalylar özleriniň Mukaddes Kitaplaryna eýedirler, hernäçe-de umuman alanda bu King James Version bolmasa-da, emma olarda Mukaddes Ruhuň ýagy ýokdur. Laodikiýalylaryň gözleriniň mesh edilmegi, Mukaddes Ruhuň huzuryny öz içine alýan bir habar arkaly amala aşyrylýar.
The gold that a Laodicean is counselled to buy is not simply faith, but faith that works by love and purifies the soul. As with the eye salve, the gold has a counterfeit Laodicean profession. A Laodicean professes, as does all of Christendom, that they have “faith.” That type of faith is simply human belief, and a counterfeit of the faith represented as gold, for that faith purifies the soul. It is a faith that sanctifies, and those who possess a genuine sanctified faith are holy, for sanctified means to be made holy. Laodiceans have not that faith, for if they did, Christ would not be on the outside, seeking entrance.
Laodikýaly birine satyn almagy maslahat berilýän altyn diňe bir iman däl, eýsem söýgi arkaly iş edýän we jany päkleşdirýän imandyr. Göz melhemi bilen bolşy ýaly, altynyň hem galp Laodikýaly ykrar etmesi bardyr. Laodikýaly, tutuş hristian dünýäsi ýaly, özünde “iman” bardygyny ykrar edýär. Şeýle görnüşdäki iman diňe ynsan ynanjydyr we altyn hökmünde görkezilen imanyň galp meňzeşidir, çünki şol iman jany päkleşdirýär. Ol mukaddes edýän imandyr, hakyky mukaddes edilen imana eýe bolanlar bolsa mukaddesdirler, sebäbi mukaddes edilmek mukaddes edilip goýulmagy aňladýar. Laodikýalylarda şol iman ýokdur, çünki eger olarda şeýle iman bolan bolsady, Mesih daşarda durup, içeri girmegiň ýoluny gözläp durmazdy.
“There is no middle path to Paradise restored. The message given to man for these last days is not to become amalgamated with human devising. We are not to lean upon the policy of worldly lawyers. We must be humble men of prayer, not acting like those who are blinded by Satan’s agencies.
“Dikeldilen Jennete gaýtmak üçin hiç hili orta ýol ýokdur. Şu soňky günler üçin adama berlen habar ynsan oýlap tapyşlary bilen garyşdyrylmaly däldir. Biz dünýäwi hukukçylaryň syýasatyna daýanmaly däldiris. Biz doga edýän pesgöwünli adamlar bolmalydyrys, Şeýtanyň serişdeleri tarapyndan kör edilenler ýaly hereket etmän.”
“Many have a faith, but not a faith that works by love and purifies the soul. Saving faith is not simply a mere belief of the truth. ‘The devils also believe, and tremble.’ The inspiration of the Spirit of God gives to men a faith that is an impelling power that molds character, and leads men higher than mere formal actions. The words, the actions, and the spirit are to bear testimony to the fact that we are followers of Christ.
“Köplerde iman bar, emma söýgi arkaly işleýän we jany päkleyýän iman ýokdur. Halas ediji iman hakykata diňe ýönekeý ynanmak däldir. ‘Jynlar hem ynanýarlar, we titreýärler.’ Hudaýyň Ruhunyň ylhamy adamlara häsiýeti galypa salýan we adamlary diňe daşky resmi hereketlerden has ýokary alyp barýan itergi beriji güýje eýe imany berýär. Sözler, hereketler we ruh biziň Mesihiň yzyna eýerijilerdigimize şaýatlyk etmelidir.”
“The greatest light and blessing that God has bestowed is not a security against transgression and apostasy in these last days. Those whom God has exalted to high positions of trust may turn from heaven’s light to human wisdom. Their light will then become darkness, their God-entrusted capabilities a snare, their character an offense to God. God will not be mocked. A departure from Him has been and always will be followed by its sure results. The commission of acts that displease God will, unless decidedly repented of and forsaken, instead of seeking to justify them, lead the evildoer on step by step in deception till many sins are committed with impunity. All who would possess a character that would make them laborers together with God and receive the commendation of God, must separate themselves from the enemies of God, and maintain the truth which Christ gave to John to give to the world.” Manuscript Releases, volume 18, 30–36.
«Hudaýyň eçilen iň beýik nury we berekedi şu soňky günlerde günä geçmekden we imandan dönmekden gorag däldir. Hudaý tarapyndan ýokary ynam wezipelerine göterilenler asmandan gelýän nurdan ýüz öwrüp, ynsan paýhasyna ýüz tutup bilerler. Şonda olaryň nury garaňkylyga öwrüler, Hudaý tarapyndan ynanylan ukyplary duzaga öwrüler, häsiýetleri bolsa Hudaýa ýazyk bolar. Hudaýy masgaralamak bolmaz. Ondan ýüz döndürmek nähili bolandyrsa, elmydama-da öz gürrüňsiz netijeleri bilen yzarlanandyr we şeýle hem bolar. Hudaýa ýaramaýan işleri etmek, eger olara berk toba edilip terk edilmedik bolsa, olary aklamaga çalyşmagyň ýerine, erbet iş edýäni ädimme-ädim aldawa salar, ahyrynda bolsa köp günä jezasyz edilen ýaly bolar. Hudaý bilen bile işleşýän zähmetkeşler etjek we Hudaýyň makullamasyny aljak häsiýete eýe bolmak isleýänleriň hemmesi Hudaýyň duşmanlaryndan aýry durmaly hem-de Mesihiň Ýahýa dünýä bermek üçin beren hakykatyny pugta saklamalydyrlar». Manuscript Releases, 18-nji tom, 30–36.
The “white raiment” is the righteousness of Christ.
“ak eşik” Mesihiň dogrulygydyr.
Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:7–9.
Geliň, şatlanyp begeneliň we Oňa şöhrat bereliň; çünki Guzynyň toýy gelip ýetdi, onuň gelni bolsa özüni taýýarlady. Oňa arassa we ak nepis zygyr geýim geýinmek rugsat edildi; çünki şol nepis zygyr mukaddesleriň dogrulygydyr. Soň ol maňa diýdi: «Ýaz: Guzynyň toý saçagyna çagyrylanlar bagtlydyrlar». Ol maňa ýene diýdi: «Bular Hudaýyň hakyky sözleridir». Ylham 19:7–9.
The wife made herself ready by applying the threefold remedy offered to Laodicea, and in so doing, transformed herself into a Philadelphian bride. The verses are directly speaking to Adventism, which is represented in the parable of the ten virgins. The virgins are those waiting to go to the wedding they have been called to. The bride made herself ready, for it was granted in Zechariah chapter three, with Joshua and the angel. There her filthy Laodicean garment was removed and replaced with the white linen marriage garment. The remedy bears a second witness within the name of Ellen Gould White. Ellen means a bright and shining light, and represents the eye salve. Gould is the old English word for gold, and means gold. White represents righteousness, and the name was not given to her until 1846, when she married James. Her name then changed to White. The name change and marriage are both symbols of a covenant relationship. Before the marriage her name was Harmon, which means a soldier of peace, as she then was. Ellen White is the Laodicean message, and to reject her is to reject salvation!
Aýal Laodikeýa hödürlenen üç esse dermany ulanyp, özüni taýýar etdi we şeýle etmek bilen özüni Filadelfiýa gelnine öwürdi. Bu aýatlar gönüden-göni on gyz hakdaky tymsalda görkezilýän Adventizme ýüzlenýär. Gyzlar özlerine çagyrylan toýa gitmäge garaşýanlardyr. Gelin özüni taýýar etdi, çünki munuň berilşi Zekerýa kitabyň üçünji babynda, Ýeşuwa bilen perişdäniň wakasynda görkezilýär. Şol ýerde onuň hapa Laodikeýa lybasy aýrylyp, onuň ýerine ak zygyr toý lybasy geýdirildi. Bu derman Ellen Gould White adynyň içinde-de ikinji şaýatlygy berýär. Ellen ýagty we nurana bir ýagtylygy aňladýar hem-de göz melhemini aňladýar. Gould köne iňlis dilinde altyn diýen sözdür we altyny aňladýar. White bolsa dogrulygy aňladýar, we bu at oňa diňe 1846-njy ýylda, Jeýms bilen öýlenende berildi. Şondan soň onuň ady White boldy. Adyň üýtgemegi hem-de nikäniň özi ikisi-de äht gatnaşyklarynyň nyşanlarydyr. Nikä çenli onuň ady Harmon eken, munuň manysy bolsa şol wagtky ýaly parahatçylygyň esgeridir. Ellen White Laodikeýa habarydyr, ony ret etmek bolsa gutulyşy ret etmekdir!
We will continue to review the twelve Messianic prophecies in the book of Matthew in the next article.
Geljekki makalada Matta kitabyndaky Mesihe degişli on iki pygamberligi gaýtadan gözden geçirmegi dowam etdireris.
“Revelation 3:14–18 quoted.
“Ylham 3:14–18 sitata getirildi.
“Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.
“Eý, nähili beýany! Şeýle gorkunç ýagdaýda bolanlar nähili köp. Men her bir hyzmatkäre Ylham kitabynyň üçünji baby boýunça yhlas bilen içgin öwrenmegi çyn ýürekden haýyş edýärin, çünki onda ahyrky günlerde bar bolan ýagdaýyň keşbi görkezilýär. Bu babyň her bir aýadyny üns bilen öwreniň, sebäbi bu sözler arkaly Isa size gepleýär.
“If ever a people were represented by the Laodicean message, it is the people who have had great light, the revelation of the Scriptures, that Seventh-day Adventists have received.” Manuscript Releases, volume 18, 193.
Eger-de haýsydyr bir halk Laodikeýa ýüzlenmesi bilen häsiýetlendirilen bolsa, ol Mukaddes Ýazgylaryň açylyşyny, beýik nury kabul eden Ýedinji günüň adventistleri bolan halkdyr. Manuscript Releases, 18-nji tom, 193.
“The true commandment-keeping people of God show to the world a character of unspotted integrity, testifying by their own course of action that the law of the Lord is perfect, converting the soul. Thus the Lord Jesus, the Son of God, through His obedience to the law of God, exalted and made that law honorable. God will surely condemn every member of every church claiming to be Seventh-day Adventist, who is not doing Him service, but through pride, selfishness, and worldliness, is showing that the truth of heavenly origin has not worked a reformation in his character.
“Hudaýyň buýruklaryny hakyky berjaý edýän halky dünýäniň öňünde tegmilsiz dogruçyllyk häsiýetini görkezýär; özleriniň tutýan ýoly bilen Rebbiň kanunynyň kämildigine, jany özgertýändigine şaýatlyk edýär. Şeýlelikde Hudaýyň Ogludygy Reb Isa, Hudaýyň kanunyna boýun bolmagy arkaly, şol kanuny beýgeltdi we ony hormata mynasyp etdi. Özüni Ýedinji Gün Adwentisti diýip atlandyrýan her bir ybadathananyň, Oňa hyzmat etmeýän, eýsem tekepbirlik, nebisjeňlik we dünýäparazlyk arkaly asmandan gelip çykan hakykatyň öz häsiýetinde özgertme işini amala aşyrmandygyny görkezýän her bir agzasyny Hudaý hökman ýazgarar.
“Please read carefully Revelation 3:15–18. The voice of Jesus Christ is heard. ‘As many as I love, I rebuke and chasten: be zealous therefore [not half-hearted], and repent. Behold, I [your Saviour] stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me. To him that overcometh will I grant to sit with Me in My throne, even as I also overcome, and am set down with My Father in His throne’ [Revelation 3:19–21].
“Ylham Wahý 3:15–18-i üns bilen okaň. Isa Mesihiň sesi eşidilýär. ‘Men söýýänlerimiň hemmesini ýazgarýaryn we terbiýeleýärin; şonuň üçin yhlasly boluň [ýarymýürekli däl], hem-de toba ediň. Ine, Men [siziň Halasgäriňiz] gapynyň öňünde durup, kakýaryn; eger kimdir biri Meniň sesimi eşidip, gapyny açsa, Men onuň ýanyna girerin we onuň bilen agşam naharyny iýerin, ol hem Men bilen. Ýeňiji bolana Men Öz tagtymda Men bilen bile oturmaga ygtyýar bererin, edil Men hem ýeňip, Atamyň tagtynda Onuň bilen bile oturyşym ýaly’ [Ylham Wahý 3:19–21].”
“Will the churches heed the Laodicean message? Will they repent, or will they, notwithstanding that the most solemn message of truth—the third angel’s message—is being proclaimed to the world, go on in sin? This is the last message of mercy, the last warning to a fallen world. If the church of God becomes lukewarm, it does not stand in favor with God any more than do the churches that are represented as having fallen and become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird. Those who have had opportunities to hear and receive the truth and who have united with the Seventh-day Adventist church, calling themselves the commandment-keeping people of God, and yet possess no more vitality and consecration to God than do the nominal churches, will receive of the plagues of God just as verily as the churches who oppose the law of God. Only those that are sanctified through the truth will compose the royal family in the heavenly mansions Christ has gone to prepare for those that love Him and keep His commandments.
“Ybadathanalar Laodikýä ýüzlenmesini diňlärlermi? Olar toba ederlermi, ýa-da dünýä iň çynlakaý hakykat habary — üçünji perişdäniň habary — yglan edilýändigine garamazdan, günäde ýaşamagyny dowam etdirerlermi? Bu rehimdarlygyň soňky habary, ýykylan dünýä berilýän soňky duýduryşdyr. Eger Hudaýyň ýygnagy mylaýymlaşsa, onda ol Hudaýyň öňünde, ýykylan, jynlaryň mekanyna, her bir haram ruhuň penagähine we her bir haram hem ýigrenji guşuň kapasyna öwrülen diýip görkezilýän ybadathanalar ýaly, Onuň nazarynda hoşallyk tapmaýar. Hakykaty eşitmek we kabul etmek üçin mümkinçilik alanlar hem-de özlerini Hudaýyň buýruklaryny saklaýan halky diýip atlandyryp, Ýedinji Gün Adventistler ýygnagy bilen birleşen bolsalar-da, eger olarda adaty ybadathanalardakylar ýaly-da Hudaýa bolan durmuş güýji we bagyşlanma ýok bolsa, onda olar Hudaýyň belalaryny, edil Hudaýyň kanunyna garşy çykýan ybadathanalar ýaly, hökman alarlar. Diňe hakykat arkaly mukaddes edilenler Mesihiň Özüni söýýänler we Onuň buýruklaryny ýerine ýetirýänler üçin taýýarlamaga giden gökdäki mekanlarynda şalyk maşgalasyny düzerler.”
“‘He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him’ [1 John 2:4]. This includes all who claim to have a knowledge of God, and to keep His commandments, but who do not manifest this by good works. They will receive according to their deeds. ‘Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him’ [1 John 3:6]. This is addressed to all church members, including the members of the Seventh-day Adventist churches. ‘Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother’ [1 John 3:7–10].
“‘Ony tanaýaryn diýýän, ýöne Onuň buýruklaryny berjaý etmeýän adam ýalançydyr, onda hakykat ýokdur’ [1 Ýahýa 2:4]. Bu, Hudaýy tanaýandygyny we Onuň buýruklaryny berjaý edýändigini öňe sürýän, emma muny ýagşy işler bilen görkezmeýänleriň hemmesini öz içine alýar. Olar eden işlerine görä alarlar. ‘Kim Onda galýan bolsa, günä etmez; kim günä edýän bolsa, Ony ne görendir, ne-de tanandyr’ [1 Ýahýa 3:6]. Bu ähli ybadathana agzalaryna, şol sanda Ýedinji Günüň Adwentist ybadathanalarynyň agzalaryna hem ýüzlenilýär. ‘Eziz çagalar, hiç kim sizi aldamasyn: dogrulygy edýän adam, Ol dogry bolşy ýaly, dogrudyr. Günä edýän adam iblisdenndir; çünki iblis başdan bäri günä edýär. Hudaýyň Ogly şu maksat bilen aýan boldy: iblisiň işlerini ýok etsin diýip. Hudaýdan doglan hiç kim günä etmez; çünki Onuň urugy onda galýar; we ol günä edip bilmez, sebäbi ol Hudaýdan doglandyr. Şunda Hudaýyň çagalary bilen iblisiň çagalary aýan bolýar: kim dogrulygy etmeýän bolsa, Hudaýdan däldir; doganyny söýmeýän hem Hudaýdan däldir’ [1 Ýahýa 3:7–10].
“All who claim to be Sabbath-keeping Adventists, and yet continue in sin, are liars in God’s sight. Their sinful course is counterworking the work of God. They are leading others into sin. The word comes from God to every member of our churches, ‘And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears’ [Hebrews 12:13–17].
Özlerini Sabat saklaýjy Adventistler diýip yglan edip hem, günä içinde dowam edýänleriň ählisi Hudaýyň nazarynda ýalançydyr. Olaryň günäli ýoly Hudaýyň işine garşy täsir edýär. Olar beýlekileri günä eltýärler. Hudaýdan biziň ybadathanalarymyzyň her bir agzasyna şeýle söz gelýär: «Aýaklaryňyz üçin göni ýollar ediň, şonda maýyp bolan ýoldan çykarylmasyn, gaýtam şypa tapsyn. Ähli adamlar bilen parahatçylygyň we mukaddesligiň yzyna düşüň, çünki onsuz hiç kim Rebbi görmez. Seresaplyga berk ýapyşyň, Hudaýyň merhemetinden hiç kim mahrum bolmasyn; ajylygyň hiç bir köki gögerip çykyp sizi bimaza etmesin we şonuň bilen köp adamlar haram bolmasyn; bir nahar paýy üçin ilkinji ogullygynyň hukugyny satan Esaw ýaly, zyna edýän ýa-da mukaddes zady äsgermezlik edýän hiç kim bolmasyn. Çünki bilýärsiňiz: soňra ol patany miras almak islände ret edildi; gözýaş bilen ony yhlasly agtaran hem bolsa, toba üçin orun tapmady» [Ýewreýlere 12:13–17].
“This is applicable to many who claim to believe the truth. Rather than give up their lustful practices, they venture on in a wrong line of education under Satan’s deceiving sophistry. Sin is not discerned as sinful. Their very consciences are defiled, their hearts are corrupted, even the thoughts are continually corrupt. Satan uses them as decoys to lure souls to unclean practices which defile the whole being. ‘He that despised Moses’ law [which was the law of God] died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 175–177.
“Bu, hakykata ynanýandygyny öňe sürýän köp adamlara degişlidir. Olar höwes-hyjuwly nebis isleglerinden ýüz öwürmegiň ýerine, Şeýtanyň aldawçy sophistikasy astynda terbiýäniň nädogry ugruna girişýärler. Günä, günä hökmünde saýgarylmaýar. Olaryň hut wyždanlary haramlanandyr, ýürekleri bozulandyr, hatda pikirleri hem hemişe bozukdyr. Şeýtan olary tutuş barlygy haramlaýan najis amallara janlary çekmek üçin aldawçy serişde hökmünde ulanýar. ‘Musanyň kanunyny [ol Hudaýyň kanunydy] äsgermezlik eden adam iki ýa-da üç şaýadyň esasynda rehim edilmezden öldürildi: onda Hudaýyň Ogluny aýak astyna salan, özüniň mukaddes edilmegine sebäp bolan ähtiň ganyny mukaddes däl zat saýyp, merhemet Ruhuna garşy çykyp kemsiden adam näçe has agyr jezä mynasyp hasaplanar öýdýäňiz? Çünki: Ar almak Maňa degişlidir, Men öwezini dolaryn, diýeni tanaýarys. We ýene-de: Reb Öz halkyny höküm eder. Dirilikdäki Hudaýyň ellerine düşmek gorkunç zatdyr’ [Ýewreýler 10:28–31].” Manuscript Releases, 19-njy tom, 175–177.