And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Ol ýedinji möhri açanda, gökde ýarym sagat çemesi dymyşlyk boldy. Soňra men Hudaýyň huzurynda duran ýedi perişdäni gördüm; olara ýedi surnaý berildi. Ýene bir perişde gelip, gurbanlyk sypasynyň ýanynda durdy; onuň elinde altyn tütetgi gapy bardy. Oňa köp hoşboý ysly tütetgi berildi, şonuň bilen tagtyň öňündäki altyn gurbanlyk sypasynyň üstünde ähli mukaddesleriň dogalary bilen bile hödür etsin diýip. Mukaddesleriň dogalary bilen bile bolan tütetginiň tüssesi perişdäniň elinden Hudaýyň huzuryna göterildi. Soňra perişde tütetgi gapyny aldy-da, ony gurbanlyk sypasynyň ody bilen dolduryp, ýere taşlady; şonda sesler, gürrüldiler, ýyldyrymlar we ýer titremesi boldy. Ylham 8:1–5.
We are addressing the outpouring of holy fire from the heavenly sanctuary, during the history that the United States is going to bring down unholy fire from the first heaven. The revelation of what the seven thunders uttered in Revelation chapter ten, was to be sealed up until just before probation closed. Probation is also represented as on the verge of closing when the seventh seal is opened.
Biz Amerikanyň Birleşen Ştatlarynyň birinji asmandan haram oty aşak indirjek bolýan taryhynyň dowamynda, asmandaky mukaddes ýerden mukaddes otuň dökülip inmegine ýüzlenýäris. Ylham kitabynyň onunjy babynda ýedi gök gürrüldisiniň näme diýendigi baradaky ylham, synag möhleti ýapylmazynyň edil öň ýanyna çenli möhürlenip goýulmalydy. Ýedinji möhür açylanda-da, synag möhleti hem ýapylmagyň bosagasynda ýaly şekillendirilýär.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ol maňa şeýle diýýär: Bu kitabyň pygamberlik sözlerini möhürleme, çünki wagt golaýdyr. Adalatsyz bolan, goý, mundan beýläk-de adalatsyz bolsun; haram bolan, goý, mundan beýläk-de haram bolsun; dogry bolan, goý, mundan beýläk-de dogry bolsun; mukaddes bolan, goý, mundan beýläk-de mukaddes bolsun. Ylham 22:10, 11.
The opening of the seventh seal takes place as the seven angels prepare to sound.
Ýedinji möhüriň açylşy ýedi perişdäniň surnaý çalmaga taýýarlanýan pursatynda bolup geçýär.
And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:6.
Ýedi surnaýy bolan ýedi perişde surnaý çalmaga taýýarlandy. Ylham 8:6.
When probation closes, “no man” is “able to enter the temple,” for the intercession of Christ for men’s sins has ended. Probation has closed, and the seven angels are commanded to pour out the vials of God’s wrath.
Synag möhleti tamam bolanda, “hiç bir adam” “ykbada girmäge ukyply bolmaz”, çünki adamlaryň günäleri üçin Mesihiň araçyllygy tamamlanandyr. Synag möhleti ýapylandyr, we ýedi perişdä Hudaýyň gazabynyň käselerini dökmegi buýrulandyr.
And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. Revelation 15:8, 16:1.
Ybadathana Hudaýyň şöhratyndan we Onuň gudratyndan dörän tüsse bilen doldy; ýedi perişdäniň ýedi belasy tamam bolýança, hiç kim ybadathana girip bilmedi. Soňra men ybadathanadan çykýan beýik bir sesi eşitdim; ol ýedi perişdä şeýle diýýärdi: Gidiň-de, Hudaýyň gaharynyň käselerini ýeriň ýüzüne döküň. Ylham 15:8; 16:1.
There is no indication that the seven angels that sound the seven trumpets in Revelation chapters nine through eleven, are different from the seven angels that pour out the seven last plagues. On the contrary, the prophetic characteristics of the judgments represented by the seven trumpets, parallel the location and the effects of the seven vials of God’s wrath in chapter sixteen. As a more direct linkage, the trumpet judgments are directly called plagues.
Ylhamyň dokuzynjy bapdan on birinji baba çenli ýedi surnaýy çalýan ýedi perişdäniň, soňky ýedi belany dökýän ýedi perişdeden başgaçadygyny görkezýän hiç hili alamat ýokdur. Munuň tersine, ýedi surnaý bilen görkezilen höküm nahalarynyň pygamberlik häsiýetleri, on altynjy bapdaky Hudaýyň gaharynyň ýedi käsesiniň ýerleşişi we täsirleri bilen utgaşýar. Has göni baglanyşyk hökmünde bolsa, surnaý höküm nahalary gös-göni belalar diýip atlandyrylýar.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk. Revelation 9:20.
Bu belalardan öldürilmedik galğan adamzattıñ qalğan böligi de öz qoldarınıñ isterinen täwbe etpedi; sonday-aq olar jındarğa jäne altınnan, kümisten, mıstan, tastan jäne ağaştan jasalğan buttarğa tabınbawı kerek edi; al olar ne köre almaydı, ne esti almaydı, ne jüre almaydı. Aşılu 9:20.
The opening of the seventh seal is purposely set within the context of the nearness of the close of probation. The seventh seal represents a second witness, of what the seven thunders “uttered,” that John and also Paul were forbidden to write.
Ýedinji möhüriň açylşy synag möhletiniň tamamlanmagynyň golaýlygy bilen bagly şertlerde bilkastlaýyn ýerleşdirilýär. Ýedinji möhür, Ýahýa bilen birlikde Pawlusa-da ýazmak gadagan edilen ýedi gök gürrüldiniň “aýdanlarynyň” ikinji şaýadydyr.
And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.
Ol ýokary ses bilen gygyrdy, edil ýolbars arlaýan ýaly; ol gygyrandan soň, ýedi gök gürlüsi öz seslerini çykardy. Ýedi gök gürlüsi öz seslerini çykaryp bolandan soň, men ýazjak bolýardym; emma gökden maňa şeýle diýýän bir sesi eşitdim: «Ýedi gök gürlüsiniň aýdanlaryny möhürle, olary ýazma». Ylham 10:3, 4.
What was “uttered” by the seven thunders was sealed up, and in chapter twenty-two, the prophecy that had been sealed up in the book of Revelation was to be unsealed, and as with the seventh seal, it was to be unsealed just before probation closed.
Ýedi gök gürlemesiniň “aýdanlary” möhürlenip goýuldy, we ýigrimi ikinji bapda Ylham kitabynda möhürlenip goýlan pygamberlik açylmalydy; ýedinji möhürde bolşy ýaly, ol synag möhleti tamamlanmazyndan edil öň açylmalydy.
Sister White identifies that the sealing up of what the seven thunders “uttered” represented the same action of the Lion of the tribe of Judah, as when He commanded Daniel to seal up his book, until the time of the end. The books of Daniel and Revelation are the same book, and in the Revelation Jesus is represented as the Lion of the tribe of Judah, when He unseals the book that was sealed with seven seals, so it was the Lion of the tribe of Judah, that also commanded Daniel to seal up his book until the time of the end. The Lion of the tribe of Judah is He who seals and unseals His Word, for He is the Word.
Waýt uýam ýedi ýyldyrymyň “aýdanlarynyň” möhürlenip goýulmagynyň, Ýahuda tiresiniň Arslanynyň Danyýele kitabyny ahyrzaman wagtyna çenli möhürläp goýmagy buýranda ýerine ýetiren şol bir hereketini aňladýandygyny görkezýär. Danyýel bilen Ylham kitaplary şol bir kitapdyr, Ylhamda bolsa Isa ýedi möhür bilen möhürlenen kitaby açanda, Ýahuda tiresiniň Arslany hökmünde görkezilýär; şonuň ýaly-da, Danyýele kitabyny ahyrzaman wagtyna çenli möhürläp goýmagy buýran hem Ýahuda tiresiniň Arslanydy. Ýahuda tiresiniň Arslany Öz Sözüni möhürleýän we açýan Şoldur, çünki Ol Sözdür.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Bu ýedi gök gürlemesi seslerini çykarandan soň, kiçi kitap babatda Daniele berlişi ýaly, Ýahana hem şeýle tabşyryk berilýär: ‘Ýedi gök gürlemesiniň aýdan zatlaryny möhürle.’” Seventh-day Adventist Bible Commentary, 7-nji tom, 971.
The internal evidence in the books of Daniel and Revelation identify that the unsealing of the seventh seal, is a second witness to the unsealing of what the seven thunders uttered. Both the unsealing of the book of Daniel and the unsealing of the book that was sealed with seven seals, identify that the truths that are revealed when a prophetic message is unsealed, is progressive in nature. This is why the book of Daniel identifies it as an increase of knowledge, and the book of Revelation portrays it as removing one seal after another.
Danyýl we Ylham kitaplaryndaky içerki subutnamalar ýedinji möhüriň açylmagynyň ýedi gürrüldiniň aýdanlarynyň açylmagyna degişli ikinji şaýatdygyny görkezýär. Danyýl kitabynyň açylmagy hem-de ýedi möhür bilen möhürlenen kitabyň açylmagy, pygamberlik habary açylanda aýan edilýän hakykatlaryň öz tebigaty boýunça basgançaklaýyn häsiýete eýedigini görkezýär. Şonuň üçin Danyýl kitaby muny bilimiň artmagy hökmünde kesgitleýär, Ylham kitaby bolsa muny bir möhüriň yzyndan beýlekisiniň aýrylmagy hökmünde beýan edýär.
It is a light that grows brighter and brighter unto the perfect day.
Bu, kämil güne çenli barha ýagtylanýan bir nurdur.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.
Emma dogruçylaryň ýoly şöhle saçýan nur kimindir, ol kämil güne çenli barha ýagtylyp gidýändir. Süleýmanyň pähimleri 4:18.
When “truth” is unsealed, it is progressive.
“hakykat” möhürinden açylanda, ol kemala gelýän häsiýetlidir.
“If it was necessary for God’s ancient people to often call to mind His dealings with them in mercy and judgment, in counsel and reproof, it is equally important that we contemplate the truths delivered to us in His Word,—truth which, if heeded, will lead us to humility and submission, and obedience to God. We are to be sanctified through the truth. The Word of God presents special truths for every age. The dealings of God with His people in the past should receive our careful attention. We should learn the lessons which they are designed to teach us. But we are not to rest content with them. God is leading out His people step by step. Truth is progressive. The earnest seeker will be constantly receiving light from heaven. What is truth? should ever be our inquiry.” Signs of the Times, May 26, 1881.
“Eger Hudaýyň gadymy halky üçin Onuň özlerine merhemetde hem hökümde, nesihatda hem käýinjinde eden işlerini ýygy-ýygydan ýatlap durmak zerur bolan bolsa, onda Onuň Sözünde bize berlen hakykatlar hakda oýlanmak hem edil şonuň ýaly möhümdir,—şol hakykatlar, eger olara gulak asylsa, bizi pesgöwünlilige, tabynlyga we Hudaýa boýun bolmaga alyp barar. Biz hakykat arkaly mukaddeslenmelidiris. Hudaýyň Sözi her döwür üçin aýratyn hakykatlary beýan edýär. Hudaýyň geçmişde Öz halky bilen eden işlerine biz ünsli üns bermelidiris. Olaryň öwretmek üçin niýetlenen sapaklaryny biz öwrenmelidiris. Emma biz diňe şolara kanagat edip galmaly däldiris. Hudaý Öz halkyny ädimme-ädim öňe alyp barýar. Hakykat ösüşlidir. Yhlasly gözleýän adam yzygiderli asmandan nur kabul eder. Hakykat näme? — diýen sowal hemişe biziň gözlegimiz bolmalydyr.” Signs of the Times, 26-njy maý, 1881.
At the end of July, 2023, the Revelation of Jesus Christ began to be unsealed.
2023-nji ýylyň iýul aýynyň ahyrynda Isa Mesihiň Ylhamy açylyp başlandy.
As with the seventh seal and also the utterings of the seven thunders, the Revelation of Jesus Christ, is unsealed just before probation closes. It provides a third witness of the same message represented by the removal of the seventh seal, and the seven thunders. Those three representations in the book of Revelation are three witnesses that combine to make up the message of the Revelation of Jesus Christ. The unsealing of these three witnesses is progressive. Its effects are also progressive.
Ýedinji möhür bilen, şeýle hem ýedi gök gürlemesiniň aýdylanlary bilen bolşy ýaly, Isa Mesihiň Ylhamy synag möhleti ýapylmazdan biraz öň açylýar. Ol ýedinji möhüriň aýrylmagy we ýedi gök gürlemesi arkaly görkezilen şol bir habaryň üçünji şaýadyny berýär. Ylham kitabyndaky şol üç beýan Isa Mesihiň Ylhamy baradaky habary düzýän üç şaýatdyr. Bu üç şaýadyň açylmagy tapgyrlaýyn bolup geçýär. Onuň täsirleri hem tapgyrlaýyn bolup geçýär.
“Obedience to the law of God is sanctification. There are many who have erroneous ideas in regard to this work in the soul, but Jesus prayed that His disciples might be sanctified through the truth, and added, ‘Thy word is truth’ ( John 17:17). Sanctification is not an instantaneous but a progressive work, as obedience is continuous. Just as long as Satan urges his temptations upon us, the battle for self-conquest will have to be fought over and over again; but by obedience, the truth will sanctify the soul. Those who are loyal to the truth will, through the merits of Christ, overcome all weakness of character that has led them to be molded by every varying circumstance of life.” Faith and Works, 85.
“Hudaýyň kanunyna boýun bolmak mukaddeslenmekdir. Jan içinde bolup geçýän bu iş babatda ýalňyş düşünjelere eýe bolanlar köpdür, emma Isa Öz şägirtleriniň hakykat arkaly mukaddeslenmegini dileg etdi we şeýle diýdi: ‘Seniň sözüň hakykatdyr’ (Ýahýa 17:17). Mukaddeslenmek dessine bolup geçýän iş däl-de, edil boýun bolmagyň üznüksiz bolşy ýaly, barha ilerleýän bir işdir. Şeýtan öz synaglaryny üstümize sürýänçä, öz-özüňi ýeňmek ugrundaky göreş gaýta-gaýta alnyp barylmalydyr; emma boýun bolmak arkaly hakykat jany mukaddeslär. Hakykata wepaly bolanlar, Mesihiň hyzmatlary arkaly, ýaşaýşyň her dürli ýagdaýlarynyň täsiri bilen şekillendirilmegine sebäp bolan häsiýet gowşaklygynyň ählisini ýeňip geçerler.” Faith and Works, 85.
The progressive development of the understanding of the Revelation of Jesus Christ began to be published at the end of July, 2023. The process of understanding the truths that began to be published at that time, began shortly after July 18, 2020.
Isa Mesihiň Ylhamynyň düşünilişiniň barha ösüp kämilleşmegi 2023-nji ýylyň iýul aýynyň ahyrynda neşir edilip başlandy. Şol wagtda neşir edilip başlanan hakykatlaryň düşüniliş prosesi bolsa 2020-nji ýylyň 18-nji iýulyndan az wagt soň başlandy.
The truth that is identified in the message of the unsealing of the seventh seal is addressing the waymark of the Midnight Cry. The Midnight Cry in the Millerite history was a progressive development of truth, and that fact can be demonstrated by a historical review of the work of Samuel Snow. Jesus illustrates the movement of the third angel with the movement of the first angel, for he always illustrates the end with the beginning.
Ýedinji möhüriň açylmagy baradaky habarda aýan edilen hakykat, Gijeki Nidanň ýol belgisine ýüzlenýär. Millerçiler taryhynda Gijeki Nida hakykatyň yzygiderli ösüşi bolupdy, we bu ýagdaýy Samuel Snow-nyň işine taryhy syn bermek arkaly görkezmek bolýar. Isa üçünji perişdäniň hereketini birinji perişdäniň hereketi bilen görkezýär, çünki Ol hemişe ahyry başlangyç bilen görkezýär.
The truths that come together to form the Midnight Cry message are an understanding of who God is, and how His character is represented in his Word. Those truths include a very detailed description of the historical process that those who ultimately proclaim the Midnight Cry message will fulfill. The hidden history of the seven thunders is what identifies that historical process. The seventh seal is a part of that detailed historical process, but its revelation is directed at the period of time that begins when the Midnight Cry message is finalized, thus marking when the sealing of the one hundred and forty-four thousand is accomplished. The progressive removal of the seventh seal begins when the message of the Midnight Cry is fully developed, as illustrated by the Exeter camp meeting in the summer of 1844. These articles represent your personal invitation to come to the Exeter camp meeting.
Ýarygije nalyşy emele getirmek üçin birleşýän hakykatlar Hudaýyň kimdigine we Onuň häsiýetiniň Öz Sözünde nähili beýan edilýändigine düşünmekdir. Şol hakykatlaryň içinde ahyrsoňy Ýarygije nalyş habaryny yglan etjek bolanlaryň berjaý etjek taryhy işiniň örän jikme-jik beýany hem bardyr. Ýedi gürrüldiniň gizlin taryhy şol taryhy işiň nämedigini kesgitleýär. Ýedinji möhür şol jikme-jik taryhy işiň bir bölegidir, emma onuň açylyşy Ýarygije nalyş habary gutarnykly görnüşe getirilenden soň başlanýan wagt döwrüne gönükdirilendir; şeýlelikde, bir ýüz kyrk dört müňüň möhürlenmeginiň haçan tamamlanýandygyny görkezýär. Ýedinji möhüriň kem-kemden aýrylmagy Ýarygije nalyş habary doly ösdürilip tamamlananda başlanýar; munuň mysaly hökmünde 1844-nji ýylyň tomsundaky Exeter düşelge ýygnagy görkezilýär. Bu makalalar size Exeter düşelge ýygnagyna gelmek üçin berilýän şahsy çakylykdyr.
When the seventh seal is opened, fire from the altar is cast unto the earth, and there are “voices, and thunderings, and lightnings, and an earthquake.” A “voice” represents a trumpet.
Ýedinji möhür açylanda, gurbanlyk sypasyndan ot ýere zyňylýar we “sesler, gürrüldiler, ýyldyrymlar hem-de ýer titremegi” bolýar. “Ses” surnaýy aňladýar.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Batly ses bilen jar et, hiç çekinme, sesiňi surnaý kimin galdyr, halkyma olaryň günäsini, Ýakubyň öýüne olaryň ýazygyny görkez. Işaýa 58:1.
The voice of a trumpet identifies a message that is warning of impending judgment. When Isaiah commands God’s people to lift up their voice like a trumpet, they are to “cry” aloud. The Midnight Cry message is unsealed just before the hour of the earthquake of the Sunday law. The Midnight Cry message which is unsealed just before the soon coming Sunday law, is the message that swells into a loud cry. When Isaiah says, “Cry aloud,” he is referencing a combination of the loud cry of the third angel, which is the second voice that joins the Midnight Cry message. The loud Midnight Cry message is a warning of the seventh trumpet, which is the third woe. God’s people must understand that when that trumpet message is blown, they are in the final moments of their probationary time. Therefore Isaiah’s command is a warning to prepare for the close of probation, a warning that the trumpet judgment of the third woe of Islam is about to strike the United States for rejecting God’s Sabbath. At the Sunday law, the Midnight Cry, which is the first of the two “voices” in Revelation chapter eighteen, swells to a loud cry. As God’s other children that are still in Babylon are called out.
Surna sesi ýakynlaşýan hökümi duýdurýan bir habary görkezýär. Işaýa Hudaýyň halkyna sesini surna ýaly götermäni buýuranda, olar belentden “gygyrmaly”. Gijäniň ýarysyndaky Gygyrýyş habary ýekşenbe kanunynyň ýer titremesi sagadynyň edil öňüsyrasynda möhürsizlenýär. Ýakyn wagtda geljek ýekşenbe kanunynyň edil öňüsyrasynda möhürsizlenýän Gijäniň ýarysyndaky Gygyrýyş habary, güýçlenip beýik gygyryşa öwrülýän habardyr. Işaýa: “Belentden gygyr” diýende, ol Gijäniň ýarysyndaky Gygyrýyş habaryna goşulýan ikinji ses bolan üçünji perişdäniň beýik gygyryşynyň utgaşmasyna salgylanýar. Güýçlenen Gijäniň ýarysyndaky Gygyrýyş habary ýedinji surna, ýagny üçünji waý hakynda duýduryşdyr. Hudaýyň halky şol surna habary ýaňlananda, olaryň synag möhletiniň iň soňky pursatlarynda durandyklaryna düşünmelidirler. Şonuň üçin Işaýanyň buýrugy synag möhletiniň ýapylşyna taýýarlanmaga çagyryşdyr; bu, Hudaýyň Sabatyny ret edendigi üçin Yslamyň üçünji waýynyň surna hökümniniň Birleşen Ştatlara urmakçy bolandygy baradaky duýduryşdyr. Ýekşenbe kanunynda, Ylham kitabynyň on sekizinji babyndaky iki “sesiň” ilkinjisi bolan Gijäniň ýarysyndaky Gygyrýyş, beýik gygyryşa çenli güýçlenýär. Hudaýyň heniz Babilde bolan beýleki çagalary çagyrylyp çykarylyp alnanda.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 710.
“Şu wagt üçin hakykat, üçünji perişdäniň habary, beýik ahyrky synaga golaýlaşdygymyzça artýan güýç bilen, ýagny batly ses bilen yglan edilmelidir.” The 1888 Materials, 710.
The “increasing power” of the “loud cry” of the third angel was typified at Sinai when the Ten Commandments were proclaimed by Jehovah himself. The trumpet in that history increased in power as the mountain quaked and turned to smoke. The fear was so great, that even Moses greatly quaked. The people then raised their “voices” in fear, asking that God’s “voice” would cease to sound.
Üçünji perişdäniň “güýçlenýän kuwwaty” bolan “gaty gykylygy” Sinayda On Buýrugyň hut Ýehowanyň Özi tarapyndan yglan edilmeginde öňden şekillendirilipdi. Şol wakada dag titräp, tüsse bürenende, surnaýyň sesi barha güýçlenýärdi. Gorky şeýle beýikdi welin, hatda Musa hem juda titredi. Şonda halk gorkudan öz “seslerini” galdyryp, Hudaýyň “sesiniň” indi eşidilmegini bes etmegini haýyş etdi.
And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:). Hebrews 12:19–21.
Şeýle hem surnaýyň sesi we sözleriň owazy eşidildi; şol owa zy eşidenler sözüň indi olara aýdylmazlygyny towakga etdiler; (çünki olar buýrulan zady göterip bilmediler: hatda bir haýwan dagyna degäýse-de, ol daşlanylmalydyr ýa-da naýza bilen deşilmelidir. Görnüş şeýle gorkunçdy welin, Musa: «Men örän gorkýaryn we sandyraýaryn» diýdi). Ýewreýlere 12:19–21.
The “voice” “they” had “heard” represents the “voice” of the warning message of the third angel. In fearful anguish they responded with their own “voices.” The voices at the Sunday law are also represented by the foolish virgins who are asking for oil, and the voices of the wise virgins tell them to go and buy for themselves. At the close of human probation, the “voices” of those that recognize they are lost, as do the foolish Adventist virgins at the Sunday law, cry out for the rocks and mountains to fall upon them. The Sunday law is typified by the giving of the law at Mount Sinai.
Olaryň “eşiden” “sesi” üçünji perişdäniň duýduryş habarynyň “sesini” aňladýar. Olar gorkunç hasrat içinde öz “sesleri” bilen jogap berdiler. Ýekşenbe kanuny döwründäki sesler hem ýag sorap duran akylsyz gyzlar arkaly şekillendirilýär, paýhasly gyzlaryň sesleri bolsa olara gidip, özleri üçin satyn almagy aýdýar. Adamzat synag möhletiniň ahyrynda, Ýekşenbe kanuny döwründe akylsyz Adventist gyzlar ýaly, heläk bolandyklaryna düşünýänleriň “sesleri” gaýalara we daglara özleriniň üstüne ýykylmagyny gygyryp soraýar. Ýekşenbe kanuny Sina dagynda kanunyň berilmegi bilen görnüşe salnyp görkezilýär.
“At the wonderful manifestations of divine power upon that solemn occasion,—the mysterious trumpet tones waxing louder and more terrible, the peals of thunder reverberating from every mountain side, the lightning’s flash illuminating the stern and solemn heights, and on Sinai’s summit, amid cloud, and tempest, and thick darkness, the glory of God as a devouring fire,—at these tokens of Jehovah’s presence, the hearts of Israel failed with fear, and the whole congregation ‘stood afar off.’ Even Moses exclaimed, ‘I exceedingly fear and quake.’ Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law.
Şol dabarly pursatda Hudaýyň gudratly gudratlarynyň beýik ýüze çykyşlarynda — has-da güýçlenip, has gorkunç bolup eşidilýän syrly surnaý seslerinde, her dag eteginden ýaňlanyp gaýdýan gök gümmürdisiniň gümmürdilerinde, çakmagyň ýalpyldysy bilen gazaply we dabarly belentlikleriň nurlanmagynda, hem-de Sinaýyň depesinde, buludyň, tupanyň we goýy garaňkylygyň arasynda, Hudaýyň şöhratynyň ýuwudýan ot kimin görünmeginde — Ýehowanyň huzurynyň bu alamatlary öňünde Ysraýylyň ýürekleri gorkudan ejizledi, we ähli jemagat “uzaqda durdy.” Hatda Musa hem: “Men juda gorkýaryn we titräp durun” diýip aýtdy. Soňra joşup-çaknyşýan tebigy güýçleriň üstünden Ýehowanyň sesi eşidildi; Ol Öz kanunynyň on buýrugyny aýdýardy.
“As God’s great mirror revealed to the people of Israel their true condition, their souls were overwhelmed with terror. The awful power of God’s utterances seemed more than their quaking frames could bear. They entreated Moses, ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’ As God’s great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt, in the sight of a pure and holy God.” Signs of the Times, March 3, 1881.
“Hudanyň beýik aýnasy Ysraýyl halkyna olaryň hakyky ýagdaýyny açyp görkezende, olaryň janlary elhenç gorky bilen gurşaldy. Hudanyň sözleriniň gorkunç güýji olaryň saňňyldaýan bedenleriniň göterip biljeginden hem artyk ýaly göründi. Olar Musa ýüzlenip ýalbaryp aýtdylar: ‘Sen biziň bilen geple, biz hem eşideris; emma Hudaý biziň bilen geplemesin, ýoksa biz öleris.’ Hudanyň beýik dogrulyk ölçegi olaryň öňünde goýlanda, olar günäniň nejis häsiýetine, şeýle hem päk we mukaddes Hudanyň nazarynda özleriniň günäkärligine, öňküsinden has aýdyň göz ýetirdiler.” Signs of the Times, March 3, 1881.
When the fire from the altar is cast unto the earth, there are “voices, and thunderings, and lightnings, and an earthquake.” “Thundering and lightning” are symbols of God’s judgments. At the Sunday law, the United States will have fully filled its “cup of iniquity,” and “national apostasy, will be followed by national ruin.” The “cup of iniquity” becomes full in the fourth generation, for both horns of the earth beast progress through four generations of escalating rebellion. The Sunday law marks where God’s judgments, represented by “thunderings and lightnings” are delivered, and they are delivered unto the fourth generation.
Gurbanlyk sypasyndan alnan ot ýere zyňylanda, “sesler, gürrüldiler, ýyldyrymlar we ýer titremesi” bolýar. “Gürrüldi we ýyldyrym” Hudaýyň höküm-sudunyň nyşanlarydyr. Ýekşenbe güni baradaky kanun döwründe Amerikanyň Birleşen Ştatlary öz “günä käsesini” doly dolduran bolar, hem-de “milli dönüklikden soň milli weýrançylyk geler.” “Günä käsesi” dördünji nesilde dolýar, sebäbi ýerdäki wagşy haýwanyň iki şahy hem barha güýjeýän pitne arkaly dört nesilden geçýär. Ýekşenbe güni baradaky kanun Hudaýyň höküm-sudunyň, “gürrüldiler we ýyldyrymlar” arkaly şekillendirilýän şol höküm-sudyň, iberilýän ýerini görkezýär, hem-de olar dördünji nesle iberilýär.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
Reb Amorlylar barada şeýle diýdi: “Dördünji nesilde olar ýene şu ýere gelerler; çünki Amorlylaryň etmişleriniň ölçegi entek dolan däldir.” Bu halk öz butparazlygy we bozulyp giden ahlaksyzlygy bilen aýratyn saýlanyp görünse-de, olar entek öz etmişleriniň käsesini doldurmandylar, şonuň üçin hem Hudaý olaryň bütinleý ýok edilmegi barada buýruk bermejekdi. Halk ylahy güýjüň aýdyň bir görnüşde ýüze çykýanyny görmelidi, şeýdip olar hiç bir bahanasyz galardylar. Rehimdar Ýaradyjy olaryň etmişlerine dördünji nesle çenli çydam etmäge taýýardy. Soňra bolsa, eger ýagdaýa tarap hiç hili özgeriş görünmese, Onuň höküm-jezalary olaryň üstüne inmelidi.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.” Testimonies, volume 5, 208.
“Ýalňyşsyz takyklyk bilen Çäksiz Olan heniz hem ähli milletler bilen hasap saklaýar. Onuň rehimdarlygy toba çagyrýan çagyryşlar bilen hödürlenýän mahaly, bu hasap açyk galar; emma sanlar Hudaýyň bellän belli bir möçberine ýetende, Onuň gaharynyň hyzmaty başlanýar. Hasap ýapylýar. Ylahy sabyr-takat soňlanýar. Olar üçin indi rehim sorap ýalbarmak ýokdur.” Testimonies, volume 5, 208.
Sister White identifies the judgments that begin at the Sunday law as “God’s destructive judgments.” She teaches that it is too late for the foolish Laodicean Adventists, who had an opportunity to prepare for the crisis at midnight, but had refused to do so. That time of destructive judgments for the foolish virgins, is “a time of mercy” for those who had not yet heard the truth.
Uayt aýal Sunday kanuny başlananda başlanýan hökümleri “Hudaýyň ýok ediji hökümleri” diýip kesgitleýär. Ol, ýarygije krizisine taýýarlanmak üçin mümkinçiligi bolan, emma muny etmegi ret eden akylsyz Laodikeýaly Adventistler üçin indi giçdigini öwredýär. Akylsyz gyzlar üçin şol ýok ediji hökümler döwri, heniz hakykaty eşitmedikler üçin “rehmet wagtydyr.”
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.” Testimonies, volume 9, 97.
“Ah, halk özlerine gelnen wagtyny bilsedi! Bu wagt üçin synag hakykatyny entek eşitmedik köp adam bar. Hudaýyň Ruhunyň göreş alyp barýan adamlary-da köp. Hudaýyň ýok ediji hökümleriniň wagty, hakykatyň nämedigini öwrenmäge mümkinçilik almadyk adamlar üçin rehim döwrüdir. Reb olara mähir bilen nazar salar. Onuň rehimli ýüregi duýgulanýar; girmezligi saýlanlar üçin gapy ýapylsa-da, Onuň eli halas etmek üçin heniz hem uzalyp dur.” Testimonies, 9-njy tom, 97.
When the seventh seal is opened there are “voices, and thunderings, and lightnings, and an earthquake.” The “hour” when the “earthquake” of Revelation eleven was first fulfilled was the French Revolution, and the perfect fulfillment of that “hour” is the “quake” of the “earth” beast, at the soon-coming Sunday law. It is in that “hour,” that the seventh seal is fully opened. The cross typifies the Sunday law, and there was a great earthquake at the cross.
Ýedinji möhür açylanda, “sesler, gümmürdişler, ýyldyrymlar we ýer titreme” bolýar. Ylham kitabynyň on birinji babyndaky “ýer titremäniň” ilkinji gezek ýerine ýetýän “sagady” Fransuz ynkylabydy, şol “sagadyň” kämil ýerine ýetmesi bolsa, ýakyn wagtda çykjak Ýekşenbe kanunynda “ýer” haýwanynyň “titremesidir”. Ýedinji möhüriň doly açylýan wagty hut şol “sagatdyr”. Haç Ýekşenbe kanunynyň nusgasydyr, we haçda uly ýer titreme bolupdy.
Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. Matthew 25:51.
Isa, ýene-de gaty ses bilen gygyryp, janyny tabşyrdy. Ine, ybadathananyň perdesi ýokardan aşaga çenli iki ýaryldy; ýer titredi, gaýalar hem jaýryldy. Matta 25:51.
At the cross, a satanic kingdom was overthrown, as it will be at the Sunday law.
Haçda şenbe güni baradaky kanunyň wagtynda bolşy ýaly, şeýtany bir patyşalyk agdaryldy.
“Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, ‘It is finished.’ John 19:30. The battle had been won. His right hand and His holy arm had gotten Him the victory. As a Conqueror He planted His banner on the eternal heights. Was there not joy among the angels? All heaven triumphed in the Saviour’s victory. Satan was defeated, and knew that his kingdom was lost.” The Desire of Ages, 758.
Mesih gelen işini tamamlaýança Öz janyny tabşyrmady we soňky demi bilen şeýle diýdi: «Tamam boldy». Ýahýa 19:30. Söweş ýeňildi. Onuň sag eli we Onuň mukaddes goly Oňa ýeňşi gazandyrdy. Ýeňiji hökmünde Ol Öz baýdagyny baky belentliklerde dikdi. Perişdeleriň arasynda şatlyk ýokmydy? Bütin asman Halasgäriň ýeňşine guwanýardy. Şeýtan ýeňildi we öz patyşalygynyň ýitirilenini bildi». The Desire of Ages, 758.
The earthquake of the cross is a representation of “truth,” which is Alpha and Omega. “Truth” is the beginning, the middle and the ending; it is the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. There was an earthquake when Christ died and then another earthquake at His resurrection. At the cross there was a first earthquake, then the grave and then the earthquake at His resurrection. At both earthquakes graves were opened.
Haçyň ýer titremesi Alfa we Omege bolan «hakykatyň» beýanydyr. «Hakykat» başlangyçdyr, ortadyr we ahyrdyr; ol ýewreý elipbiýiniň birinji, on üçünji we soňky harpynyň birleşdirilmegi arkaly emele getirilen ýewreý sözüdir. Mesih ölende ýer titreme boldy, soň bolsa Onuň direlişinde ýene bir ýer titreme boldy. Haçda ilkinji ýer titreme boldy, soň mazar, soňra bolsa Onuň direlişindäki ýer titreme boldy. Her iki ýer titremede-de mazarlar açyldy.
“When Jesus, as He hung upon the cross, cried out, ‘It is finished’, the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ’s resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory.” Early Writings, 184.
“Isa haça çüýlenip asylyp durka: «Tamam boldy» diýip gygyryp aýdanda, gaýalar ýaryldy, ýer titredi, mazarlaryň käbiri açyldy. Ol ölümden we mazardan ýeňiji bolup direlende, ýer sarsyp durka we mukaddes ýeriň daş-töwereginde asmanyň şöhraty nur saçyp durka, Onuň çagyryşyna boýun bolan dogruçyl ölüleriň köpüsi Onuň direlendigine şaýat hökmünde daşary çykdy. Şol sylaga mynasyp görlen, direldilen mukaddesler şöhratlandyrylan halda çykdylar. Olar ýaradylşdan başlap, hatda Mesihe çenli bolan her döwürden saýlanan we mukaddes adamlardy. Şeýlelikde, ýehudy ýolbaşçylary Mesihe degişli direliş hakykatyny gizlemäge çalyşýan mahaly, Hudaý Isanyň direlendigine şaýatlyk etmek we Onuň şöhratyny yglan etmek üçin olaryň mazarlaryndan bir topary çykarmagy saýlady.” Early Writings, 184.
At the first earthquake graves were opened, and at the last earthquake the grave of Christ was opened. In Revelation eleven, the two witnesses come out of their graves in the same hour as the earthquake. The earthquake is the Sunday law, which is typified by the cross. There is to be therefore two resurrections in the hour of the Sunday law. The first represents the birth of the one hundred and forty-four thousand that occurs before the woman travails, the second takes place in her travail. The woman of Revelation twelve first births the man child that is to rule the nations with a rod of iron, without any labor pains. Then at the Sunday law, her travails begin and she brings forth the second child. First, she births Elijah, and last she births Moses. The Sunday law is the hour of the resurrection of the twins of Revelation seven.
Ilkinji ýer titremede mazarlar açyldy, iň soňky ýer titremede bolsa Mesihiň mazary açyldy. Ylham kitaby on birinji bapda iki şaýat ýer titremesi bilen şol bir sagatda öz mazarlaryndan çykýar. Ýer titremesi Ýekşenbe kanunydyr, ol haç arkaly nusgalanandyr. Şonuň üçin Ýekşenbe kanunynyň sagadynda iki direliş bolmalydyr. Birinjisi aýalyň zähmet çekmeginden öň bolup geçýän ýüz kyrk dört müňüň dogluşyny aňladýar, ikinjisi bolsa onuň zähmetiniň dowamynda bolup geçýär. Ylham kitaby on ikinji bapdaky aýal ilki demir hasa bilen milletleriň üstünden höküm sürmeli erkek çagany hiç hili agyry çekmezden dogurýar. Soňra Ýekşenbe kanunynda onuň dogum agyrylary başlanýar we ol ikinji çagany dünýä inderýär. Ilki ol Ylýasy dogurýar, soňunda bolsa Musany dogurýar. Ýekşenbe kanuny Ylham kitaby ýedinji bapdaky ekizleriň direliş sagadydyr.
When the seventh seal is fully opened at the Sunday law, there is silence in heaven for half an hour.
Ýedinji möhür Ýekşenbe kanuny wagtynda doly açylanda, asmanda ýarym sagatlap dymyşlyk bolýar.
“But God suffered with His Son. Angels beheld the Saviour’s agony. They saw their Lord enclosed by legions of satanic forces, His nature weighed down with a shuddering, mysterious dread. There was silence in heaven. No harp was touched. Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin.” The Desire of Ages, 693.
“Ýöne Hudaý Öz Oglunyň çekýän jebir-jepalaryna şärik boldy. Perişdeler Halasgäriň hasratyny synladylar. Olar öz Rebleriniň şeýtanyň güýçleriniň leşgerleri bilen gabalyp alnandygyny, Onuň tebigatynyň tisgindiriji, syrly bir gorky bilen agyr basylandygyny gördüler. Asmanda dymyşlyk höküm sürýärdi. Hiç bir arfaňa el degirilmedi. Eger-de ölümliler perişdeler goşunynyň haýran galşyny görüp bilen bolsadylar, olar sessiz gynanç içinde Atanyň Öz söýgüli Oglundan ýagtylygyň, söýginiň we şöhratyň nurlaryny aýryp durşuna syn edýärdiler; onda olar günäniň Onuň nazarynda nähili ýigrençlidigine has gowy düşünerdiler.” The Desire of Ages, 693.
The first half an hour of the hour of the earthquake, represents the first birth or resurrection of the two witnesses. In that half an hour, the two witnesses are sealed. They must be sealed in advance of the Sunday law, for they are the ensign that calls the other child, out of the grave during the remaining half an hour. The second child can only be brought to life by seeing men and women with the seal of God during the travails of the Sunday law crisis.
Ýer titremesiniň sagadynyň ilkinji ýarym sagady, iki şaýadyň ilkinji dogluşyny ýa-da direlişini aňladýar. Şol ýarym sagatda iki şaýat möhürlenýär. Olar Ýekşenbe kanunyndan öňünden möhürlenmeli, çünki galan ýarym sagadyň dowamynda beýleki çagany gabyrdan çagyrýan baýdak şolar bolýar. Ikinji çaga diňe Ýekşenbe kanunynyň krizisiniň jebir-jepalary döwründe Hudaýyň möhüri bolan erkekleri we aýallary görmek arkaly ýaşaýşa getirilebilýär.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
Mukaddes Ruhuň işi dünýäni günä, dogrulyk we höküm barada ynandyrmakdyr. Dünýä diňe hakykata ynanýanlaryň hakykat arkaly mukaddeslenendigini, beýik we mukaddes ýörelgelere görä hereket edýändigini, Hudaýyň buýruklaryny ýerine ýetirýänler bilen olary aýak astyna alýanlaryň arasyndaky tapawut çyzygyny beýik, belent manyda görkezýändigini görmek arkaly duýdurylyp bilner. Ruhuň mukaddesleýşi Hudaýyň möhürine eýe bolanlar bilen galp dynç gününi tutýanlaryň arasyndaky tapawudy aýdyň görkezýär. Synag gelende, haýwanyň nyşanynyň nämedigi aç-açan görkeziler. Ol ýekşenbe gününi tutmakdyr. Hakykaty eşidendiklerinden soň hem bu güni mukaddes hasap etmegini dowam etdirýänler, wagtlary we kanunlary üýtgetmegi niýet edinen günä adamsynyň goluny göterýärler. Bible Training School, December 1, 1903.
The first born of the woman are the one hundred and forty-four thousand that are identified as the first fruits in the book of Revelation. They represent the sign which the other flock must recognize in the crisis and conflict of the Sunday law battle. That sign is the Sabbath, that the one hundred and forty-four thousand uphold in the time when it is unlawful to do so. Sister White calls their ensign the “blood-stained banner of Prince Emmanuel.”
Aýalyň ilkinji doglanlary — Ylham kitabynda ilkinji miweler hökmünde tanalýan ýüz kyrk dört müňdür. Olar Ýekşenbe kanuny ugrundaky göreşiň krizisinde we çaknyşygynda beýleki süriniň tanamalysy bolan alamaty aňladýar. Şol alamat, ýüz kyrk dört müňüň ony berjaý etmegiň bikanun edilen döwründe goldaýan Sabatydyr. Uýam Waýt olaryň baýdagyny «Şazada Immanuweliň gana boýalan baýdagy» diýip atlandyrýar.
“In vision I saw two armies in terrible conflict. One army was led by banners bearing the world’s insignia; the other was led by the blood-stained banner of Prince Emmanuel. Standard after standard was left to trail in the dust, as company after company from the Lord’s army joined the foe, and tribe after tribe from the ranks of the enemy united with the commandment-keeping people of God. An angel flying in the midst of heaven put the standard of Emmanuel into many hands, while a mighty general cried out with a loud voice: ‘Come into line. Let those who are loyal to the commandments of God and the testimony of Christ now take their position. Come out from among them, and be ye separate, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters. Let all who will, come up to the help of the Lord, to the help of the Lord against the mighty.’” Testimonies, volume 8, 41.
“Görnüşte men gaty elhenç çaknyşykda bolan iki goşuny gördüm. Bir goşuna dünýäniň nyşanlary göterilen baýdaklar baştutanlyk edýärdi; beýleki goşuna bolsa Şazada Immanuýeliň gana boýalan baýdagy ýolbaşçylyk edýärdi. Rebbiň goşunyndan hatar-hatar topar duşmana goşulýarka, bir baýdakdan soň beýlekisi tozana bulaşyp sürünip galýardy; duşmanyň hatarlaryndan taýpa-taýpa hem Hudaýyň buýruklaryny saklaýan halky bilen birleşýärdi. Asmanyň ortasynda uçup barýan bir perişde Immanuýeliň baýdagyny köp elleriň içine berdi, şol bir wagtda gudratly bir serkerde belent ses bilen şeýle diýip gygyrypdy: ‘Hatara geliň. Hudaýyň buýruklaryna we Mesihiň şaýatlygyna wepaly bolanlar indi öz orunlaryny tutsunlar. Olaryň arasyndan çykyň, aýratyn boluň, haramyň täsirine degmäň, Men hem sizi kabul ederin we size Ata bolaryn, siz-de Meniň ogullarym we gyzlarym bolarsyňyz. Isleg bildirenleriň hemmesi Rebbe kömege gelsin, gudratlylara garşy Rebbe kömege gelsin.’” Şaýatlyklar, 8-nji jilt, 41.
The blood-stained banner is what God’s other flock must see in the time of the Sunday law crisis. The banner is a rising light carried by the one hundred and forty-four thousand. That banner is red in color, for it is a blood-stained banner. That banner was typified in the battle of Jericho, when Rahab received and protected the spies, and then acknowledged her submission to Joshua’s army by placing a scarlet thread out of her window. Rahab represents God’s second born children in the Sunday law crisis, who see and accept the scarlet sign, and come into obedience to Joshua’s army. The scarlet thread that was used by Rahab, was a sign for the army of Joshua not to destroy Rahab’s household.
Gan bilen tegmilleşdirilen baýdak, Ýekşenbe kanuny krizisiniň döwründe Hudaýyň beýleki sürüsiniň görmeli zadydyr. Bu baýdak ýüz kyrk dört müň tarapyndan alnyp barylýan galýan nurdur. Ol baýdak reňki boýunça gyzyldyr, çünki ol gan bilen tegmilleşdirilen baýdakdyr. Bu baýdak Ýeriho söweşinde öňden görnüşe getirildi; şol ýerde Rahab içalylary kabul edip, olary gorady, soňra bolsa penjiresinden al-gyzyl ýüpi çykarmak bilen Ýeşuwanyň goşunyna tabynlygyny ykrar etdi. Rahab Ýekşenbe kanuny krizisinde al-gyzyl nyşany görüp kabul edýän we Ýeşuwanyň goşunyna boýun egmäge gelýän Hudaýyň ikinji doglan çagalaryny alamatlandyrýar. Rahab tarapyndan ulanylan al-gyzyl ýüpi, Ýeşuwanyň goşuny üçin Rahabyň öý-hojalygyny ýok etmezlik nyşanydy.
Rahab represents those that are still in Babylon at the Sunday law crisis and Joshua’s army represents the first born of the one hundred and forty-four thousand. The scarlet thread is the symbol of God’s Sabbath. The scarlet thread was the command of the spies given to Rahab that she must follow if she would obtain God’s protection.
Rahab, ýekşenbe kanuny krizisi wagtynda heniz hem Babilde bolanlary aňladýar, Ýeşuwanyň goşuny bolsa ýüz kyrk dört müňüň ilkinji doglanlaryny aňladýar. Gyrmyzy ýüp Hudaýyň Sabatynyň nyşanydyr. Gyrmyzy ýüp içalylaryň Rahaba beren buýrugydy; ol Hudaýyň goragyny almak islese, şony berjaý etmelidi.
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. Joshua 2:8.
Ine, biz bu ýurda gelýänimizde, sen bizi aşak goýberen penjiräňde şu gyrmyzy ýüpi daňarsyň; ataňy, eneňi, doganlaryňy we ataňyň ähli öý halkyny öz ýanyňa, öýüňe ýygnarsyň. Ýeşuwa 2:8.
The sign that those still in Babylon must see is represented by the scarlet thread, which is the Sabbath, but which also identifies the distinction between the two twins. The first born twin is the one hundred and forty-four thousand, for they bear the blood-stained banner of Prince Emmanuel in their hands.
Wawilonda henizem galýanlaryň görmeli alamaty, Günüň dynç güni bolan, ýöne şol bir wagtyň özünde iki ekizleriň arasyndaky tapawudy-da görkezýän gyrmyzy ýüp bilen şekillendirilýär. Ilki doglan ekiz ýüz kyrk dört müňdir, çünki olar ellerinde Şazada Emmanueliň gana boýalan baýdagyny göterýärler.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:12–14.
Ol milletler üçin bir baýdak galdyrar, Ysraýylyň kowulanlaryny ýygnar, Ýahudanyň pytradylyp gidenlerini ýer ýüzüniň dört künjeginden jemlär. Efraýymyň göripligi hem ýok bolar, Ýahudanyň garşydaşlary hem ýok ediler; Efraýym Ýahuda göriplik etmez, Ýahuda hem Efraýymy bimaza etmez. Emma olar günbatara, piliştlileriň gerdenlerine tarap at salarlar; gündogardakylary bilelikde talaň ederler; Edom bilen Mowabyň üstüne el salarlar; Ammon ogullary hem olara boýun egerler. Işaýa 11:12–14.
The first-born twin has the scarlet sign, which is the scarlet thread that marks the first born. The first born twin is Zarah, and the second born is Pharez.
Ilkinji doglan ekiz çaga ilkinji doglany bellän gyrmyzy nyşana, ýagny gyrmyzy ýüpe eýedir. Ilkinji doglan ekiz Zarahdyr, ikinji doglan bolsa Pharezdir.
And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:27–30.
Onuň dogurýan wagty gelip ýetende, ine, onuň göwresinde ekiz bardy. Ol doguryp durka, biriniň eli çykdy; mama onuň eline al sapak baglap: «Ilki çykan şu» diýdi. Emma ol elini yza çekende, ine, onuň dogany çykdy; şonda ol: «Sen nähili ýol ýaryp çykdyň? Bu ýaryş seniň üstüňe bolsun» diýdi. Şonuň üçin onuň adyna Perez dakdylar. Soňra elinde al sapak bolan dogany çykdy; onuň adyna bolsa Zerah dakdylar. Gelip çykyş 38:27–30.
Zarah means a rising light, and Pharez means to break out. When the twin Pharez sees the rising light of the sign of the scarlet thread on the hand of his twin brother Zarah, he “breaks out,” or comes out of Babylon. Zarah’s recognition of the rising light of the scarlet thread identifies the submission of the last born twin to the first born twin.
Zarah “ýokarlan ýagtylygy” aňladýar, Faraz bolsa “böwsüp çykmagy” aňladýar. Ekiz Faraz, ekiz dogany Zarahyň elindäki gyrmyzy ýüpiň alamatynyň ýokarlan ýagtylygyny göreninde, ol “böwsüp çykýar”, ýa-da Wawilondan çykýar. Zarahyň gyrmyzy ýüpiň ýokarlan ýagtylygyny ykrar etmegi, soň doglan ekiziň ilkinji doglan ekize tabynlygyny görkezýär.
And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. Luke 13:29, 30.
Olar gündogardan, günbatardan, demirgazykdan we günortadan gelerler-de, Hudaýyň Patyşalygynda safrada oturarlar. Ine, soňky bolanlar bar, olar birinji bolarlar; we birinji bolanlar bar, olar soňky bolarlar. Luka 13:29, 30.
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are disappointments. The period between the first disappointment and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the last disappointment.
Ýedi gümmürdiň gizlin taryhy üç sany ýol belgini kesgitleýär. Birinji we soňky ýol belgileri lapykeçliklerdir. Birinji lapykeçlik bilen Ýarygijeki Gykylygyň habarynyň arasyndaky döwür gijä galma wagtydyr. Ikinji ýol belgisi bolan Ýarygijeki Gykylykdan başlap, wagt döwri möhürleniş wagtydyr. Möhürleniş wagty bolan bu döwür soňky lapykeçlikde tamamlanýar.
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are the opening of the graves at an earthquake. The period between the opening of the first grave and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the opening of the last grave.
Ýedi gürlemegiň gizlin taryhy üç sany ýolbelligi kesgitleýär. Birinji we soňky ýolbelgiler ýer titremesinde gabyrlaryň açylmagydyr. Birinji gabryň açylmagy bilen Ýarygije Gygyryş habarynyň arasyndaky döwür gijä galma wagtydyr. Ikinji ýolbelgi bolan Ýarygije Gygyryşyndan başlap, döwür möhürleniş wagtydyr. Möhürleniş wagty bolan bu döwür soňky gabryň açylmagy bilen tamamlanýar.
These two witnesses of the three steps of the hidden history of the seven thunders are also testified to by Christ’s death and resurrection. The first opening of the grave was symbolized with Christ’s baptism into the watery grave, the last grave was the cross. Between the baptism of Christ and the cross, Christ proclaimed His message, that typified the Midnight Cry. He accomplished that proclamation in twelve hundred and sixty days. After the cross, in the person of His disciples, the Midnight Cry message was repeated for twelve hundred and sixty days until the death of Stephen.
Ýedi gök gümmürdisiniň gizlin taryhynyň üç ädiminiň bu iki şaýady, Mesihiň ölümi we direlişi arkaly hem tassyklanýar. Mazaryň ilkinji açylyşy, Mesihiň suwly mazara çümdürilmegi bolan çokundyrylyşy bilen alamatlandyryldy; iň soňky mazar bolsa haçdy. Mesihiň çokundyrylyşy bilen haçyň arasynda Mesih Öz habaryny yglan etdi; bu Ýarygijeki Nidaň nusgasydy. Ol bu yglany bir müň iki ýüz altmyş günde ýerine ýetirdi. Haçdan soň, Öz şägirtleriniň şahsynda, Ýarygijeki Nida habary Stefanusyň ölümine çenli bir müň iki ýüz altmyş günläp gaýtalandy.
The two witnesses of Revelation eleven were empowered to give the message of the Midnight Cry for twelve hundred and sixty days. They were then slain, and laid in the streets for twelve hundred and sixty days, until they were brought back to life, and empowered.
Ylhamyň on birinji babyndaky iki şaýat on iki ýüz altmyş günläp Ýarygijelik Nalasy habaryny bermäge ygtyýarlandyryldy. Soňra olar öldürildi we on iki ýüz altmyş günläp köçelerde ýatyryldy; ahyrynda bolsa, olar gaýtadan dirildildi we güýç-kuwwatlandyryldy.
We will continue to investigate these truths in the next article.
Biz bu hakykatleri indiki makalada mundan beýläk hem derňemegi dowam etdireris.
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Eger janyň Hudaýa hakyky öwrülişi bolmasa; eger Hudaýyň ýaşaýyş demi jany ruhy ýaşaýşa janlandyrmasa; eger hakykaty ykrar edýänler asmandan doglan ýörelge arkaly herekete getirilmeýän bolsalar, onda olar baky ýaşaýan we dowam edýän çüýremez tohumdan doglan däldirler. Eger olar özleriniň ýeke-täk ygtybarlylygy hökmünde Mesihiň dogrulygyna bil baglamasalar; eger Onuň häsiýetini görelde almasa, Onuň ruhunda zähmet çekmeseler, olar ýalaňaçdyrlar, olaryň üstünde Onuň dogrulygynyň dony ýokdur. Ölüler köplenç diriler ýaly görkezilýär; çünki öz pikirlerine görä halas bolşy diýip atlandyrýan zadyny amal edýänleriň içinde, Hudaý Öz hoşniýetli islegine görä hem islemek, hem-de ýerine ýetirmek üçin işlemeýär.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Bu topar, Ezekieliň görnüşde gören gurak süňkler jülgesi bilen oňat şekillendirilýär.” Review and Herald, 1893-nji ýylyň 17-nji ýanwary.