Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.
Petr nyşanly görnüşde üçünji sagatda, Kesariýa Filipide bolup, Kesariýa Maritima we dokuzynjy sagada tarap barýardy. Matta bilen Markusyň aýdyşyna görä, alty gün soň, Petrus, Ýakup we Ýahýa Özgeriş dagynda boldular. Luka bolsa Panium bilen Dagyň arasynda sekiz gün diýýär. Kesariýa Filipidäki dowzah derwezelerinden başlap, haç ölümine çenli, ýolda Özgeriş dagynda bir duralga bilen. Paniumdan ýekşenbe kanunyna çenli üç ädim. Başda Kesariýa, ortada Dag, soňunda hem Kesariýa. Başda dowzah, soňda ölüm, ortada bolsa Hudaýyň şöhraty. Dowzah derwezeleri bilen beýan edilýän alfa pitnesi we Hudaýyň Oglunyň ölümi bilen beýan edilýän omega pitnesi.
Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.
Kesariýa Filipi binýatdyr, çünki Mesih hut şol ýerde Öz ýygnagyny gurjak Daşyň kimdigini aýan etdi. Özgeriş dagy ikinji ädimdir; şol ýerde ybadathana tamamlanýar we depedaşy goýulýar. Soňra haçdaky hökümiň üçünji ädimi geldi.
And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.
Ol olara diýdi: «Dogrusyny size aýdýaryn: şu ýerde duranlardan käbirleri Hudaýyň Patyşalygynyň gudrat bilen gelşini görmänkä, ölümi datmazlar». Alty günden soň Isa Petrusy, Ýakuby we Ýahýany Özi bilen alyp, olary aýratynlykda beýik bir daga çykardy; olaryň öňünde Onuň keşbi üýtgedildi. Onuň egin-eşikleri lowurdaýan, gar ýaly juda ak boldy; ýer ýüzündäki hiç bir mata agardyjy olary beýle ak edip bilmez. Şeýle hem olaryň öňünde Musa bilen Ylýas göründi; olar Isa bilen gepleşýärdiler.
And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.
Petrus Isaga jogap berdi-de, şeýle diýdi: «Ussat, biziň bu ýerde bolmagymyz gowy; geliň, üç çadyr guraly: biri Sen üçin, biri Musa üçin, biri-de Ylýas üçin».
For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.
Çünki ol näme diýjegini bilmedi; çünki olar juda gorkupdylar. Şonda olary kölegeleýän bir bulut peýda boldy; bulutdan bir ses gelip şeýle diýdi: «Bu Meniň söýgüli Oglumdyr; Oňa gulak asyň». Birden, töwereklerine garanlarynda, özleri bilen diňe Isadan başga hiç kimi görmediler. Dagdan aşak inip barýarkalar, Ynsan Ogly ölümden direlýänçä, gören zatlaryny hiç kime aýtmazlyklaryny olara berk tabşyrdy. Olar bu sözi öz aralarynda saklap, ölümden direlmegiň nämäni aňladýandygyny biri-birinden sorap ara alyp maslahatlaşdylar. Mark 9:1–10.
At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.
Dagda Petrus Musa, Mesih we Ilyas üçin bir çadyr gurmagy teklip edýär.
“Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’
“Musa ölümden geçti, emma onuň jesedi heniz çüýremezden öň, Mikhail aşak inip oňa ýaşaýyş berdi. Şeýtan jesedi özüniňkidigini öňe sürüp, ony öz elinde saklamaga çalyşdy; emma Mikhail Musany direldip, ony göge alyp gitdi. Şeýtan Hudaýa garşy ajy-gaty gazap bilen käýinip, öz awunyň elinden alnyp gitmegine ýol berendigini adalatsyzlyk diýip ýazgardy; ýöne Mesih garşydaşyny ýazgarmady, hernäçe-de Hudaýyň hyzmatkäri onuň synagy arkaly ýykylan bolsa-da. Ol mylakatlylyk bilen ony Öz Atasyna ýüzlendirip: ‘Reb saňa käýinsin’ diýdi.”
“Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.
Isa Mesih Öz şägirtlerine Özi bilen duranlaryň arasynda käbirleriniň Hudaýyň Patyşalygynyň gudrat bilen gelşini görmänkä ölümi datmajakdyklaryny aýdypdy. Üýtgeşme dagynda bu wada ýerine ýetdi. Şol ýerde Isanyň ýüzi üýtgedi we güneş ýaly şöhle saçdy. Onuň egin-eşigi ak we ýaldyrawuk boldy. Musa Isanyň ikinji gezek gelşinde ölümden direldiljekleri wekil etmek üçin bardy. Ölüm görmän göge alnyp gidilen Ylýas bolsa, Mesihiň ikinji gelşinde ölmezlige üýtgediljekleri hem-de ölümi görmän göge alnyp gidiljekleri wekil etdi. Şägirtler Isanyň beýik şöhratyny, özleriniň üstüne kölege salan buludy haýranlyk we gorky bilen gördüler hem-de Hudaýyň gorkunç beýikligindäki sesini eşitdiler; ol şeýle diýýärdi: «Bu Meniň söýgüli Oglumdyr; Oňa gulak asyň». Irki Ýazgylar, 164.
The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.
Özgeriş dagy üç çadyry görkezýär. Gadymy Ysraýylyň başyndaky Musanyň çadyry, Mesihiň tene gelşi arkaly görkezilen Mesihiň çadyry we Ylýas arkaly görkezilen ýüz kyrk dört müň bolan çadyr. Ýüz kyrk dört müň, Mesihiň Ikinji Gelişini görýänçäler ölümi dadyp görmeýänlerdir. Dag, ýüz kyrk dört müňe möhüriň basylýan nokadyny görkezýär.
The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.
Ýüz kyrk dört müňüň çadyry Çadyr baýramynyň antitipiki dabarasynda dikeldilýär. Dag ölümi datmaýanlary tanadýar we üç şaýady orta goýýar: olar dagda Hudaýyň şöhratyny görenlerinde, munuň Çadyr baýramynyň antitipiki dabarasydygyny görkezýär.
They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.
Olar, 2023-nji ýylda, Musa bilen Eliýa direldilende dikeldilip başlan Eliýanyň çadyry hökmünde galdyrylýarlar. Ilki bilen binýat goýuldy; ýagny goýlup bilinjek ýeke-täk binýat goýuldy, we şol binýat burç daşy hem-de esasy binýat daşy bolan Mesihdir. Soňra bolsa depedaşy ýerleşdirilýär; bu, Özgeriş dagynda şekillendirilişi ýaly, ýüz kyrk dört müňüň möhürlenmegini aňladýar. Dagda Petrus, Ýakup we Ýahýa hakykatdan-da ölümi datmaýanlary aňladýarlar. Petrus soňra Rebbeniň ýagşydygyny datanlaryň we ruhy öý bolanlaryň ruhanylar şalygydygyny ýazypdy. Olar ýaşaýşy datdylar; şonuň üçin-de ölümi datmaýarlar.
If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.
Eger siz Rebbiň mähirlidigini dadyp gören bolsaňyz. Oňa gelip, adamlardan ýüz dönderilen, emma Hudaý tarapyndan saýlanan we gymmatly diri Daşa golaýlaşyň; siz hem diri daşlar hökmünde ruhy öý bolup gurulýarsyňyz, Isa Mesihiň üsti bilen Hudaýa makbul ruhy gurbanlyklary hödürlemek üçin mukaddes ruhanylyk bolýarsyňyz. Şonuň üçin hem Ýazgyda şeýle diýilýär: Ine, Men Siýonda saýlanan, gymmatly baş burç daşyny goýýaryn; Oňa iman eden utanja galmaz. 1 Petrus 2:3–6.
The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.
“Utanç içinde galmak” diýip terjime edilen söz “utanmak” manysyny berýär. Galyndy Petrus arkaly şekillendirilýär, olaryň şatlygy bolsa soňky ýagyn habaryny ret edenleriňki bilen garşy goýulýar. Bir ýüz kyrk dört müňüň açary hökmünde, çünki Petrusa Patyşalygyň “açarlary” berildi, Sionda goýlan “baş burç daşy” bardyr. Ol daş dogruçylaryň gözünde ajaýypdyr, Efraýymyň serhoşlary üçin bolsa büdrediji daşa öwrülýär.
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.
Gurujylar tarapyndan ret edilen daş burçuň baş daşy boldy. Bu Rebbiň eden işidir; bu biziň gözlerimizde ajaýypdyr. Zebur 118:22, 23.
Jesus commented on these verses in the conclusion of the parable of the vineyard.
Isa bu aýatlar barada üzümçilik baradaky tymsalyň netijesinde düşündiriş berdi.
Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.
Isa olara şeýle diýdi: «Mukaddes Ýazgylarda hiç wagt okamadyňyzmy: “Gurluşykçylar tarapyndan ret edilen daş burçuň baş daşy boldy; bu Rebbiň işidir, ol gözlerimize ajaýyp görünýär”? Şonuň üçin size aýdýaryn: Hudaýyň Patyşalygy sizden alnyp, onuň miwesini getirýän bir halka berler. Kim bu daşyň üstüne ýykylar, döwler; emma daş kimiň üstüne düşse, ony kül-owram eder». Baş ruhanylar bilen fariseýler Onuň tymsallaryny eşidenlerinde, olaryň özleri barada aýdýandygyna düşündiler. Emma Oňa el urmaga synanyşanlarynda, halkdan gorkdular, çünki halk Ony pygamber hasap edýärdi. Matta 21:42–46.
Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.
Esasy habary kabul edýän her bir adam döwler, çünki Gaýa Mesihdir, Hoş Habaryň işi bolsa adamy tozana çenli peseltmekdir.
“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless.” Manuscript Releases, volume 20, 117.
“Iman arkaly aklanmak näme? Ol Hudaýyň adamyň şöhratyny tozana goýmakdaky, we adamyň özi üçin etmäge güýji ýetmeýän zady onuň üçin etmekdäki işidir. Adamlar özleriniň hiç zatdygyny görenlerinde, olar Mesihiň dogrulygy bilen geýindirilmäge taýýarlanýarlar. Olar bütin gün Hudaýy öwüp, Ony beýgeldip başlanda, onda garap durmak arkaly şol bir keşbe üýtgedilýärler. Täzeden dogluş näme? Ol adama onuň öz hakyky tebigatynyň nämedigini, ýagny özünde onuň hiç bir gymmatynyň ýokdugyny açyp görkezmekdir.” Manuscript Releases, 20-nji tom, 117.
Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.
Kim binýat daşyny ret etse, üzümçiligi hakyndaky tymsalyň Isanyň beren ulanylyşynyň ýerine ýetmeginde gadymy Ysraýylyň başyna geleni ýaly, heläk bolar. Ýehudiler Mesihi ret etdiler; olar Musany-da ret etdiler, çünki eger olar Musa ynanan bolsadylar, Mesihä-de ynanardylar. Olar Hudaýyň kanunyny ret edip, adamlaryň buýruklaryny taglymat hökmünde öwretdiler. Mesih, Musa we Kanun hemmesi binýatlaryň nyşanlarydyr, we goýlup bilinjek ýeke-täk binýat Mesihdir; emma binýat hökmünde Mesih köp sanly nyşanlar arkaly görkezilýär. Musa bilen Kanun bu hakykatyň ikisi hem mysalydyr. Mesih ýeke-täk binýatdyr, emma bu diňe şony aňladýar: Onuň pygamberlik Sözüindäki beýleki binýatlar diňe Onuň häsiýetiniň haýsydyr bir tarapynyň nyşanlarydyr.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Çünki hiç kim goýlan binýatdan başga binýat goýup bilmez; ol hem Isa Mesihdir. 1 Korinfliler 3:11.
Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.
Isa Sözdür, şonuň üçinem Onuň Sözüniň içindäki kanunlar Onuň Özüni aňladýar. Şonuň üçin hem Uýa Waýt On buýrugyň Mesihiň häsiýetiniň göçürmesi bolandygyny ýazga geçirýär. Ol Ilki we Soňky bolup, şeýle görnüşde görkezilende, bu Mesihiň hemişe bir zadyň soňuny şol zadyň başlangyjy bilen bilelikde görkezýändigini anyk edýär. Söz hökmünde Ol şol bir wagtda “Hakykatdyr,” we hakykat pygamberlik gurluşydyr. Ol Öz Sözüni möhürläninde we möhürden açanynda Ýahuda taýpasynyň Arslanydyr. Şeýle hem Ol burç daşy bolup, depä daşa öwrülýär. Burç daşy diňe Onuň esas hökmündäki beýanydyr, ýa-da ýewreýçe “hakykat” sözüniň birinji harpydyr. Depä daş ybadathanadaky täç geýdiriji işdir, we hakykatyň gurluşy bilen sazlaşdyrylanda, depä daş burç daşyndan ýigrimi iki esse güýçlüdir. Rebbe hoşdugyny dadyp görenleriň gözünde haýran galdyryjy bolan zat, hakykatyň gurluşynyň ýörelgeleriniň burç we depä daş bilen sazlaşmagy arkaly Petere berlen pygamberlik açarlarynyň biriniň aýan edilmegidir.
The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.
Ilkinji harp bolan alfa birdir, emma soňky harp bolan omegar ýigrimi ikidir. Milleriň gymmatbaha daşlary gün ýaly şöhle saçýar, ýöne hapany süpüriji adam şol daşlary jemläninde, olar on esse ýagtyrak boldy. Pygamberlik hatarynyň ahyrynyň şol bir bolup, emma pygamberlik hatarlarynyň başlangyjyndan has güýçlüdigini ykrar etmek “ajaýypdyr.” Bu Mesihiň häsiýetiniň bir bölegidir; bu ýüz kyrk dört müňi baglamak üçin Petrusa berlen açarlaryň biridir.
Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.
Petrusyň «ruhy öýi» William Milleriň düýşündäki sandygy, şeýle hem Malakynyň onluklar we sadakalar ammarydyr. Gökleriň penjireleri açylanda, bir topar otagdan daşyna çykarylýar, beýleki topar bolsa sandyga salnyp, Hudaýyň ýeňiji ýygnagynyň ak zygyr geýimleri bilen geýdirilýär.
“Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.
Ýahuda halky dabaraly we aç-açan ýagdaýda özlerini Hudaýyň kanunyna tabyn bolmaga borçly edipdiler. Emma Ezra bilen Nehemiýanyň täsiri wagtlaýynça çekilip alnanda, Rebden ýüz dönderenler köp boldy. Nehemiýa Pars ýurduňa gaýdyp gidipdi. Onuň Iýerusalimden ýok wagtynda milleti azdyrmak howpuny salýan ýamanlyklar aralaşyp girdi. Butparazlar diňe bir şäherde orun alman, eýsem özleriniň bolmagy bilen ybadathananyň hut töwereklerini hem haram etdiler. Garyşyk nikalaşma arkaly baş ruhany Elýaşyp bilen Ysraýylyň gazaply duşmany bolan ammonly Tobiýanyň arasynda dostluk döredilipdi. Şol mukaddes däl birleşigiň netijesinde Elýaşyp Tobiýa ybadathana degişli bolan, öň halkyň ondan birleriniň we sadakalarynyň ammary hökmünde ulanylyp gelnen bir otagy eýelemäge rugsat beripdi.
“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.
Ammonlylar bilen Moablylaryň Ysraýyla garşy eden rehimsizligi we dönükligi sebäpli, Hudaý Musanyň üsti bilen olaryň Öz halkynyň ýygnagyndan ebedilik daşda tutulmalydygyny yglan edipdi. Ser. Kanun taglymaty 23:3–6. Bu söze garşy çykyp, baş ruhany Hudaýyň öýüniň otagynda saklanyp goýlan sadakalary çykaryp taşlap, gadagan edilen bir halkyň bu wekili üçin ýer boşadypdy. Hudaýa görkezilip bilinjek has uly masgaraçylyk bolup bilmezdi: Hudaýyň we Onuň hakykatynyň bu duşmanyna şeýle bir merhemet görkezmek.
“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’
“Parsdan gaýdyp gelenden soň, Nehemiýa bu bihaýalyk bilen edilen haramlamany eşidip, derrew ony çykarmak üçin çäre gördi. Ol şeýle diýýär: ‘Bu zat meni örän agyr gynandyrdy; şonuň üçin men Tobiýanyň öý goşlarynyň hemmesini otagdan daşary taşlatdym. Soňra men buýruk berdim, olar otaglary tämizlediler; men hem Hudaýyň öýüniň gap-gaçlaryny, iýmit sadagasy we hoşboý tütetgi bilen bilelikde, ýene-de ol ýere getirdim.’
“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.
Ybadathana diňe bir haramlanyp goýulman, eýsem sadakalar hem nädogry ulanylypdy. Bu ýagdaý halkyň jomartlyk bilen berýän peşgeşlerini gowşatmaga meýil edipdi. Olar yhlaslaryny we joşgunlaryny ýitiripdiler hem-de onluklaryny bermäge höwessiz bolupdylar. Rebbiň öýüniň hazynalary ýeterlik derejede doldurylmandy; ybadathana gullugynda işledilýän aýdymçylaryň köpüsi we beýlekiler ýeterlik goldaw almandyklary sebäpli Hudaýyň işini taşlap, başga ýerde zähmet çekmäge gidipdiler.
“Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.
Nehemiýa bu hyýanatçylyklary düzetmek işine girişdi. Ol Rebbiň öýüniň gullugyny taşlap gidenleri bir ýere jemledi-de, «olary öz orunlaryna goýdy». Bu halkyň içine ynam saldy, we tutuş Ýahuda «dänäniň, täze şerabyň we ýagyň ondan bir bölegini» getirdi. «Ynamdar hasaplanan» adamlar «hazynalaryň üstünden hazynadar» edilip bellenildi, «olaryň wezipesi bolsa muny öz doganlaryna paýlamakdy». Patyşalar we pygamberler, 669, 670.
When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.
Nehemýa «Tobiýany kowup çykaranda», ol Mesihiň şol bir ybadathanadan pul çalşyjylary kowup çykarmagynyň öňden görkezilişi bolupdy. Bu diňe bir ybadathana däl-de, eýsem ybadathananyň içinde sadakalaryň saklanýan hut şol otagydy. Filadelfiýaly Eliakim Laodikýaly Şebnanyň ornuny tutanda, Şebna uzak meýdana taşlanan hazynaçydy.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.
Hökmürowan Reb Hudaý şeýle diýýär: Bar, özüňi şol hazynaçynyň, ýagny öýüň üstünden gözegçilik edýän Şebnanyň ýanyna ýetir-de, şeýle diý: Seniň bu ýerde nämeň bar? Bu ýerde kimiň bar, sen özüňe beýiklikde özüne mazar gazýan ýaly, gaýada özüne mesgen oýýan ýaly bu ýerde özüňe gubur oýup çykardyň? Ine, Reb seni güýçli sürgün bilen alyp gidip, hökman örtüp ýapjakdyr. Ol seni hökman zor bilen towlap, top ýaly giň bir ýurda zyňyp taşlajakdyr; sen şol ýerde ölersiň, şöhratyňyň söweş arabalary hem şol ýerde hojaýynyň öýüne utanç bolar. Men seni wezipesiňden kowaryn, ol seni derejäňden pese indirip taşlar.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.
Şol gün şeýle bolar: Men hyzmatkärim Hilkiýanyň ogly Eliakymy çagyraryn. Men ony seniň eşigiň bilen geýdirerin, ony seniň guşagyň bilen berkitjekdirin, hem-de seniň häkimiýetiňi onuň eline tabşyryp bererin. Ol Iýerusalimiň ýaşaýjylaryna we Ýahuda öýüne ata bolar. Dawudyň öýüniň açaryny onuň egni üstünde goýaryn; ol açar, hiç kim ýapmaz; ol ýapar, hiç kim açmaz.
And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.
Men ony berk ýerde bir çüý ýaly berkiderin; ol hem atasynyň öýi üçin şöhratly tagt bolar. Atasynyň öýüniň bütin şöhraty, nesilleri we ondan ýaýranlaryň hemmesi, kiçi göwrümli ähli gap-gaçlar, käse gaplaryndan başlap uly küýze gaplarynyň ählisine çenli, onuň üstüne asylar. Şol gün, diýýär Hökmürowan Reb, berk ýerde berkidilen çüý aýrylar, çapylaryp ýykylar; onuň üstündäki ýük hem ýok ediler. Çünki muny Reb aýtdy. Işaýa 22:15–22.
In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.
Akmak Laodikiýaly Şebna kowlup çykarylan gününde, ýeňişli ybadathananyň dolandyrylyşy Eliakime berilýär. Mesih ýüz kyrk dört müňlük ybadathanany gymmatbahaly daşlary örtüp ýatan hapalardan arassalanda, Şebna arkaly şekillendirilenleri Özüniň “örtjekdigini” bildirýär. Gökleriň penjireleri açylmanka, gymmatbahaly daşlar hapalar bilen örtülipdi, hapalar kowlup çykarylanda bolsa, şol hapalar soňra utanç bilen örtülýär. William Milleriň düýşi ýüz kyrk dört müňüň möhürlenişini görkezýär.
The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.
Sandyk, Malakiniň hazynasydyr, Petrusyñ ruhy öýi hem-de Petrusyň gurmak islän Ylýas çadyrydyr. Tozan süpürýän adam, gymmatbahaly daşlary sandyga salanda, ýüz kyrk dört müňüň möhürlenmegini şekillendirýär. Malaki, Hudaýyň halkynyň hakykatdan-da Özüne gaýdyp gelendigini subut edýän synagy kesgitleýär.
Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.
Şonda Rebden gorkanlar biri-biri bilen köp gezek gürleşdiler; Reb hem gulak asdy we muny eşitdi; Rebden gorkanlar we Onuň ady hakda oýlanýanlar üçin Onuň huzurynda ýatlama kitaby ýazyldy. «Olar Meniňki bolarlar, diýýär Hökmürowan Reb, Men Öz gymmatbaha hazynamy düzüp toplaýan şol günde; men adamyň özüne hyzmat edýän ogluny gaýgyrşy ýaly, olary hem gaýgyraryn. Şonda siz ýene dolanyp, dogruçyl bilen erbediň, Hudaýa hyzmat edýäniň bilen Oňa hyzmat etmeýäniň arasyndaky tapawudy görersiňiz». Malaky 3:16–18.
Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.
“Yza gaýtmak” bu parçanyň esasy sözleriniň biridir, çünki Hudaý Öz halkyny Özüne gaýtmaga çagyrýar; emma Ol şol bir wagtda şol halky onluklary we sadakalary yzyna bermek arkaly Özüni synamaga hem çagyrýar. Şeýle hem dogrularyň “gaýdyp geljek” wagty bar, we olar şeýle etmek bilen akylly bilen akmakyň arasyndaky tapawudy “saýgararlar.” Rebbe gorkanlar we Onuň ady barada oýlananlar ýüz kyrk dört müňüň baýdagy boljaklardyr.
The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.
Rebden gorkusy ilkinji synagdyr; şonuň üçin on altynjy aýatda: «şonda Rebden gorkanlar» diýlende, bu pygamberlik beýanatynyň öňki akymyna ýüzlenýär.
Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.
Siziň sözleriňiz Maňa garşy gaty boldy, diýýär Reb. Emma siz: “Biz Seniň garşyňa beýle kän näme diýdik?” diýýärsiňiz. Siz: “Hudaýa gulluk etmek biderekdir; Onuň düzgünini berjaý etmegimiziň, hem-de goşunlaryň Rebbi huzurynda matamly gezmegimiziň näme peýdasy bar?” diýdiňiz. Indi bolsa biz tekepbirleri bagtly diýýäris; hawa, ýamanlyk edýänler belent tutulýarlar; hawa, Hudaýy synaýanlar hatda halas edilýärler. Malakiýa 3:13–15.
Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.
Malaki şeýle diýýär: «indi bolsa biz tekepbirleri bagtly diýýäris». Efraýymyň serhoşlary «tekepbirlik täji» diýlip atlandyrylýar, olar bolsa özlerini azap eden iki pygamberiň — Musa bilen Ylýasyň — ölen diýip pikir edenlerinde şatlanýarlar. Olar şeýle bir bagtly boldular welin, biri-birlerine sowgatlar iberdiler.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.
Olaryň jesetleri ruhy manyda Sodom we Müsür diýlip atlandyrylýan, şeýle hem Rebimiz haça çüýlenen beýik şäheriň köçesinde ýatar. Halklardan, taýpalardan, dillerden we milletlerden bolanlar olaryň jesetlerini üç gün ýarym görerler we olaryň jesetleriniň gabra goýulmagyna ýol bermezler. Ýeriň ýüzünde ýaşaýanlar olaryň üstünden şatlanarlar, keýp-sapa sürerler we biri-birine sowgat ibererler; çünki bu iki pygamber ýeriň ýüzünde ýaşaýanlary jebirläpdi. Ylham 11:8–10.
The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.
Tekepbirler 2020-nji ýylyň 18-nji iýulyndan başlap 2023-nji ýyla çenli özlerini bagtly hasaplaýarlar. 2020-nji ýylyň 18-nji iýulynda habar «Rebbe» garşy «berk» boldy. 2020-nji ýylyň 18-nji iýulynda biz Hudaýa we Onuň Sözüne nähili elhenç gepledigimizi tanamadyk. Göwnüçökgün ýagdaýda biz «Hudaýa gulluk etmek biderekdir; Onuň buýrugyny berjaý etmegimiziň we Hökmürowanlaryň Rebbiniň öňünde gama batyp ýöremegimiziň näme peýdasy bar?» diýen nala bilen şekillendirilen garaşyp durmak döwrüne girdik. Bu, ilkinji göwnüçökgünligi suratlandyranda, Ýeremiýanyň nalasyna meňzeşdir.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.
Men masgaralaýanlaryň ýygnagynda oturmadym, ne-de şatlandym; Seniň eliň sebäpli men ýalňyz oturdym, çünki Sen meni gaharlylyk bilen doldurdyň. Näme üçin meniň agyrym ebedi, ýaram bolsa bejerilmez, şypa tapmakdan ýüz öwürýär? Sen meniň üçin bütinleý ýalançy ýaly, tükenen suwlar ýaly boljakmy? Ýeremiýa 15:17, 18.
Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:
Sözlerimiz 2020-nji ýylyň 18-nji iýuly baradaky öňden aýdylyşy berk tassyklady, emma şol wagt özümiziň nähili agyr ýüz dönderendigimizi bilmeýärdik. Umydyň puja çykmagy bilen gijä galma döwri başlapdy; şol aralykda bir topar hasrat çekýärdi, beýleki topar bolsa şatlanýardy. Şol ýagdaýda Malaki şeýle diýýär:
Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.
Şonda Rebden gorkanlar biri-biri bilen köp gezek gepleşdiler; Reb hem gulak asdy, ony eşitdi, hem Rebden gorkanlar we Onuň ady barada oýlananlar üçin Onuň huzurynda ýatlama kitaby ýazyldy. «Goşunlaryň Rebbi diýýär: Men Öz gymmatbahaly hazynalarymy jemleýän günümde olar Meniňki bolar; maňa hyzmat edýän öz ogluny adam nähili aýasa, Men hem olary şonuň ýaly aýaryn.»
Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.
Şonda siz gaýtadan dolanarsyňyz we dogruçyl bilen erbetiň, Hudaýa gulluk edýäni bilen Oňa gulluk etmeýäniň arasynda tapawut goýarsyňyz. Malahiýa 3:16–18.
In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.
2024-nji ýylda Rebden gorky hökmünde şekillendirilen düýpli synag geldi. Şol synagda iki synp aýan edildi, we şol iki synpy düzýän topar üç ýarym günüň dowamynda yzygiderli Zoom duşuşyklarynda köplenç biri-biri bilen gürrüňleşip durýardy. Reb olaryň çekişmelerine gulak asdy. Rebden gorkýan synp Onuň ady hakda oýlandy; Palmoni, Ýahuda taýpasynyň Arslany, Alfa we Omega, Hakykat, Söz, Ajaýyp Dilçi, burç daşy we baş daşy, Guzujyk, Asmandaky Beýik Ruhany, Ybadathana, Gaýa. Şol kitaba girenler şöhrat patyşalygynyň baýdagyny aňladýan täjiň üstündäki gymmatbaha daşlar bolmaly. Ol şol gymmatbaha daşlary düzüp taýýarlanda, şonda olar gaýdyp gelýärler-de, dogruçyl bilen erbetiň arasynda tapawut edýärler. Ol gymmatbaha daşlary sandyga salanda, şonda kimiň akylsyz, kimiň akyldar ekendigi aýan bolýar.
Malachi records:
Malaki ýazýar:
Return unto me, and I will return unto you,
Maňa dolanyň, men hem size dolanaryn,
But ye said, Wherein shall we return?
Emma biz nädip dolanyp geleris? diýip aýtdyňyz.
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.
Ähli onluklaryň hemmesini hazyna getiriň, öýümde iýmit bolsun; we munuň bilen Meni indi synap görüň, diýýär goşunlaryň Rebbi: size gökleriň penjirelerini açyp, sygdyrardan hem artyk bereketi üstüňize dökmerinmi?
The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.
Ammar sandygy tabytdyr, onluklar bolsa paýhasly gyzlardyr. Ammar sandygy — hakykatyň täze gurluşyna ýerleşdirilen Hudaýyň Sözüdir. Şol sandyga salynýan göwherler, Gije ýarymyndaky çagyryş habary bilen baglanyşykly hakykatlardyr. Nehemiýanyň arassalamasynda görkezilişi ýaly, onluklar ybadathananyň belli bir otagynda saklanypdyr. Ammar sandygy bilen ammar, ýa-da Petrusyň ruhy öýi, Hudaýyň ybadathanasyny aňladýar; göwherler bolsa Iň Beýigiň gizlin mekanynda Ylahylyk bilen birleşdirilen ynsan ybadathanalaryny aňladýar. Ynsan habarçylary Ylahy habardan aýrylyp bilinmez. Göwherler hem Hudaýyň habarçylarydyr, hem-de olaryň wagyz edýän habarydyr. Ylham köplenç habary we habarçyny bitewülikde görkezýär.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.
“Hudaý öz ybadathanasyny şu döwürde, gadymy Ysraýyly çagyryşy ýaly, ýer ýüzünde ýagtylyk bolup durmaga çagyrdy. Hakykatyň kuwwatly gylyjy bilen, birinji, ikinji we üçünji perişdeleriň habarlary arkaly, Ol olary ýygnaklardan we dünýäden aýryp, Özüne mukaddes ýakynlyga getirdi. Ol olary Öz kanunynyň amanatçylary etdi we şu zaman üçin pygamberligiň beýik hakykatlaryny olara ynandy. Gadymy Ysraýyla tabşyrylan mukaddes ylahy sözler ýaly, bular hem dünýä ýetirilmäge degişli mukaddes amanatdyr. Ylham 14-däki üç perişde, Hudaýyň habarlarynyň nuruny kabul edip, ýer ýüzüniň uzynlygyna-giňligine duýduryşy jar etmek üçin Onuň wekilleri hökmünde öňe çykýan halky aňladýar. Mesih Öz yzyna eýerijilere şeýle diýýär: ‘Siz dünýäniň ýagtylygysyňyz.’ Isany kabul edýän her bir jana Kalwariýanyň haçy şeýle seslenýär: ‘Janyň gadyr-gymmatyna serediň: “Baryň, bütin dünýä gidip, ähli mahluga Hoş Habary wagyz ediň.”’ Bu işe päsgel berjek hiç bir zada ýol berilmeli däldir. Bu wagt üçin iň möhüm işdir; ol ebedilik ýaly giň gerimli bolmalydyr. Isa adamlaryň janlary üçin olaryň halas bolmagy ugrunda eden gurbanlygynda ýüze çykaran söýgüsi, Onuň ähli yzyna eýerijilerini herekete getirer.” Testimonies, volume 5, 455.
We will begin to draw together these concepts in the next article.
Bu düşünjeleri indiki makalada bir ýere jemläp başlamarys.
“During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.
Ömrümiň soňky elli ýylynyň dowamynda tejribe edinmek üçin gymmatly mümkinçiliklere eýe boldum. Men birinji, ikinji we üçünji perişdäniň habarlarynda tejribe gazandym. Perişdeler asmanyň ortasynda uçup barýan, dünýä duýduryş habaryny yglan edýän we bu ýeriň taryhynyň soňky günlerinde ýaşaýan adamlara gönüden-göni dahylly bolan hökmünde görkezilýär. Hiç kim bu perişdeleriň sesini eşitmeýär, çünki olar asmanyň älem-jahany bilen sazlaşykda zähmet çekýän Hudaý halkyny görkezmek üçin bir nyşandyr. Hudaýyň Ruhy bilen nurlandyrylan we hakykat arkaly mukaddes edilen erkekler hem-de aýallar bu üç habary öz tertibinde yglan edýärler.
“I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.
“Men bu çynlakaý işde öz paýymy ýerine ýetirdim. Meniň hristian durmuş tejribämiň tas hemmesi onuň bilen eriş-argaç bolup örülendir. Häzir ýaşaýanlaryň arasynda meniňkine meňzeş tejribä eýe bolanlar bar. Olar şu zaman üçin açylýan hakykaty ykrar etdiler; Rebbiň goşunynyň Serdary bolan beýik Ýolbaşçy bilen ädimme-ädim sazlaşykda ýörediler.
“In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:
“Bu habarlaryň yglan edilmeginde pygamberligiň her bir jikme-jikligi ýerine ýetirildi. Bu habarlary yglan etmekde bir paýy ýerine ýetirmek bagtyna eýe bolanlar özleri üçin iň ýokary gymmatly tejribä eýe boldular; indi bolsa, bu soňky günleriň howplarynyň arasynda bolanymyzda, her tarapdan: ‘Ine, Mesih şu ýerde’, ‘Ine, hakykat şu ýerde’ diýýän sesler eşidilerken; köpüsiniň ýüki bizi ybadathanalardan we dünýäden çykaryp, dünýäde aýratyn bir halk hökmünde durmaga getiren imanymyzyň düýbüni sarsdyrmak bolýarka, Ýahýa ýaly biziň şaýatlygymyz şeýle bolar:
“‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’
“Başdan bar bolan, biziň eşidenimiz, gözlerimiz bilen görenimiz, synlap garan zatymyz hem-de ellerimiziň degiren Durmuş Sözi barada; … biziň görenimizi we eşidenimizi size-de yglan edýäris, siz hem biziň bilen gatnaşykly bolmagyňyz üçin.”
“I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.
“Men Görýän zatlaryma, eşiden zatlaryma, hem-de ellerimiň ýaşaýyş Sözi hakda degiren zatlaryna şaýatlyk edýärin. Bu şaýatlygyň Atadan we Oguldan bolandygyny men bilýärin. Biz gördük we şaýatlyk edýäris welin, Mukaddes Ruhuň güýji hakykatyň beýan edilmegine ýoldaş boldy, galam we ses arkaly duýduryş berdi, hem-de habarlary öz tertibinde ýetirdi. Bu işi inkär etmek Mukaddes Ruhy inkär etmek bolardy we bizi imandan ýüz öwren, aldawçy ruhlara gulak asýanlaryň toparyna goşardy.”
“The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.
Duşman, geçmişdäki habarlardaky imanymyzyň sütünlerine bolan imanlylaryň ynamyny kökünden goparmak üçin hemme zady herekete getirer; şol habarlar bolsa bizi ebedi hakykatyň beýik binýadynyň üstünde ýerleşdirdi hem-de işe esas berip, oňa häsiýet bagyşlady. Ysraýylyň Reb Hudaýy Öz halkyny alyp çykdy, olara gökten gözbaş alýan hakykaty açyp görkezdi. Onuň sesi eşidildi we heniz hem eşidilýär, şeýle diýýär: Güýçden güýje, merhemetden merhemete, şöhratdan şöhrata öňe gidiberiň. Çünki Ysraýylyň Reb Hudaýy Öz halkynyň goragydyr; şonuň üçin iş güýçlenýär we giňelýär.
“Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.
Hakykaty diňe nazary taýdan, edil barmaklarynyň ujy bilen tutýan ýaly tutýanlar, onuň ýörelgelerini janyň içki mukaddesligine girizmän, eýsem ýaşaýyş berýän hakykaty daşky howluda saklanlar, bu halky nähili bolsa şeýledigine ýetiren we olary dünýäde yhlasly, tutanýerli, missioner işgärler hökmünde berkarar eden geçmiş taryhynda hiç bir mukaddes zady görmezler.
“The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.
Bu döwür üçin hakykat gymmatlydyr, ýöne ýürekleri gaýa bolan Mesih Isa üstüne ýykylyp döwülmedik bolanlar, hakykatyň nämedigini ne görerler, ne-de oňa düşünerler. Olar öz düşünjelerine ýaraýan zady kabul ederler we goýlan binýaddan başga bir binýady ýasamaga başlarlar. Olar özleriniň batyl buýsanjyny we öz-özüne hormat goýuşyny ýaranjaňlyk bilen goldap, imanyň sütünlerini aýyrmaga we olaryň ýerine özleriniň oýlap tapan sütünlerini goýup biljekdigini pikir ederler.
“This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.
“Bu wagt dowam edýänçä şeýle bolmagynda galar. Mukaddes Kitaby ýakyndan we yhlas bilen öwrenen her bir adam bu dünýäniň taryhynyň soňky sahnalarynda ýaşaýanlaryň dabaraly ýagdaýyny görer we oňa düşüner. Olar özleriniň ukypsyzlygyny we ejizligini duýarlar hem-de diňe takwalygyň daşky görnüşine däl, eýsem Hudaý bilen janly baglanyşyga eýe bolmagy iň ilkinji işi ederler. Mesih içlerinde şekillenip, şöhratyň umydy bolýança, dynç almaga het edip bilmezler. Menlik öler; tekepbirlik jandan kowlar, we olarda Mesihiň ýumşaklygy hem-de mylaýymlygy bolar.” Notebook Leaflets, 60, 61.